The Vedanta Kesari March 2013

I T h e V e d a n t a K e s a r i M A R C H 2 0 1 3 ~ ~
M
arch 2013
The Vedanta Kesari
THE LION OF VEDANTA
A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914
II T h e V e d a n t a K e s a r i M A R C H 2 0 1 3 ~ ~
Indias Timeless Wisdom
B
| t t e |- -
t t-t t | t
It is always good to speak in a manner which can please
others and make others happy. Is there dearth of words?
A Traditional Saying
MARCH 2013
A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER
Started at the instance of Swami Vivekananda in 1895 as Brahmavdin,
it assumed the name The Vedanta Kesari in 1914.
For free edition on the Web, please visit: www.chennaimath.org
VOL. 100, No. 3 ISSN 0042-2983
Cover Story: Page 4
CONTENTS
The Vedanta Kesari
Vedic Prayers 85
Editorial
Freedom from Narrowness 86
Articles
Sage Vasishthas Advice to Prince Rama 91
Swami Sarvadevananda
Ramakrishna Mission Vivekananda University 97
Swami Atmapriyananda
Spiritual Signifcance of Rituals 101
Swami Yatiswarananda
The Golden Amulet Which Sri Ramakrishna Wore: Some Facts 104
Girish
Life Beyond Numbers 109
Sushruth L
Our Attitudes Towards Work 114
N Gokulmuthu
Glimpses of Swamiji
Find Out the Truth for Yourself! 96
New Find
Unpublished Letters of Swami Saradananda 107
The Order on the March 116
Book Review 121
Features
Simhvalokanam (Vedantic View of Indian History) 89
Sri Ramakrishna Tells Stories 103
2 T h e V e d a n t a K e s a r i M A R C H 2 0 1 3
The Vedanta Kesari
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Showing a stretch of land near Belur Math, Swami Vivekananda
told his brother disciple on 4 July 1902 (the day he passed away in
mahasamadhi), 'We should establish a University on these grounds.'
These prophetic words of Swamiji came true when the university
was formally inaugurated on 4th July 2005 and a magnifcent
central building of the university was inaugurated in 2008. This
imposing 4-storeyed building, fully stone-clad in Rajasthani
architectural style, with 100-foot long corridors and life-size pictures
of Swamiji on each foor, has classrooms, computer laboratories, a
library, and residential quarters for scholars, faculty and monks.
Another massive 3-building complex comprising School of
Mathematical Sciences and School of Indian Heritage, with the
buildings as mirror images of each other, refecting Swamiji's vision of a blend of Indian
spiritual heritage and Western science and technology, is coming up at the same campus and
will be fully functional by January 2014.
For a detailed article on the University, please see page 97 of this issue.
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85 T h e V e d a n t a K e s a r i M A R C H 2 0 1 3 ~ ~
EACH SOUL IS POTENTIALLY DIVINE. THE GOAL IS TO MANIFEST THE DIVINITY WITHIN.
VOL. 100, No. 3, MARCH 2013 ISSN 0042-2983
Vedic Prayers
Tr. by Swami Sarvananda
In this external world, which is full of fnite things, it is impossible
to see and fnd the Infnite. The Infnite must be sought in that alone
which is infnite, and the only thing infnite about us is that which is
within us, our own soul. Neither the body, nor the mind, nor even our
thoughts, nor the world we see around us, are infnite. The Seer, He to
whom they all belong, the Soul of man, He who is awake in the internal
man, alone is infnite, and to seek for the Infnite Cause of this whole
universe we must go there. In the Infnite Soul alone we can fnd it. What
is here is there too, and what is there is here also.
Swami Vivekananda, 2:175-176

5

The invisible is the Infnite, the visible too is the Infnite. From the
Infnite, the visible universe of infnite extension has come out. The
Infnite remains the same, even though the infnite universe has come
out of it.
Om! Peace! Peace! Peace!
Editorial
Freedom from Narrowness
Nothing Like Leather
Expansion is life, contraction is death.
Love is life, hatred is death. In these few
words Swami Vivekananda summarizes the
essence of life and of spirituality. All higher
life is centred round this idea of growth and
expansion. But it is not the soul that grows; it
is the mind. The soul or atman is beyond all
changes. It ever IS, satthe Eternal Presence.
What evolves is not atman but the jivatman,
the embodied being, which feels bound,
as it were, in delusion of limitations and
narrowness and seeks freedom from itto
manifest its real nature.
The jivatman functions through the
principle of lack and deficiencycalled
desire. Only if we lack something, we will
desire and work for it. Though at its core,
the jivatman is essentially eternal and ever-
fulfilled, it feels bound and imperfect. It has
these dual aspectsfreedom and bondage.
Hence we feel, in the midst of all experiences
of good and bad, something which never
dies or ceases to bewe always know our
being. Our ever-changing becoming is firmly
established in our never-changing being. What
a state of contradiction! But that is what we
call life.
What binds us is the idea that we are
little, small, narrow. This much is what we
call as me! It is narrowness of vision that
binds us. Yamaraja says in the Kathopanishad,
1
Childish are those who are deluded by the
attractions and temptations of the world, and
consequently they fail to comprehend the
higher truth. To them this world is the only
reality: beyond this, nothing exists. One who is
convinced of this false belief falls in my trapthe
trap of birth and death, again and again.
Narrowness, the old and yet young child
of ignorance, has many siblings. It has a large
family. Born of ignorance and principle of
finitude, it is never tired of encouraging its
companionsobstinacy, fanaticism, intole-
rance, inequality, cruelty and numerous
others. Narrowness of understanding and a
limited vision is what characterizes the state of
ignorance and bondage. Swami Vivekananda,
the master story-teller, once narrated the
following anecdote to illustrate it:
There was once a king who hearing that the
prince of a neighbouring territory was advancing
upon his capital to lay siege to it, held a council,
calling all the people for advice as to how
to defend the country from the enemy. The
engineers advised the building of a high earthen
mound with a huge trench all around the capital;
the carpenters proposed the construction of a
wooden wall; the shoe-makers suggested that the
same wall be built of leather, for there is nothing
like leather, they said. But the blacksmiths
shouted out that they were all wrong and that
the wall should be built of iron. And then came
in the lawyers with the argument that the best
way to defend the State was to tell the enemy
in a legal way that they were in the wrong and
out of court in attempting to confiscate anothers
property. Finally came the priests, who laughed
them all to scorn, saying, You are all talking like
lunatics! First of all the gods must be propitiated
with sacrifices, and then only can we be
invincible. Instead of defending their kingdom
they argued and fought among themselves.
7
Meanwhile the enemy advanced, stormed and
sacked the city. Even so are men.
2
We all have our leathers, our reference
points, our best solutions to the challenges
that we face. Life, in its widest sense, is a
limitation, a kind of narrowness. We are born
somewhere, we have a certain body-mind, we
have certain name and form, we exist in one
place and not in all placesall these define us.
Restricted by numerous factors that make us
what we are, we live our lives. But life is much
more than our little views.
Outgrowing Narrowness
Narrowness has many dimensions:
ignorance, selfishness, meanness and what
not! The term narrow can be understood, for
instance, in its physical dimension as narrow
road, narrow entrance, narrow seat, narrow
bed or size. Here narrowness is something
physical and tangible. It is based on what our
senses perceive and communicate to us.
Mental narrowness is another aspect
of the term narrow. To be mentally narrow
means to be narrow-minded. It is due to
ones limited understanding or ignorance.
Mental narrowness may imply intellectual
and emotional immaturity. It may refer to a
childish mindset, unwilling to understand
higher ideas or ideals, struck in ones infantile
imaginations. Moral and spiritual narrowness
is the cause of moral crisis in the world. Says
Swami Vivekananda,
The majority of us cannot see beyond a few
years, just as some animals cannot see beyond a
few steps. Just a little narrow circlethat is our
world. We have not the patience to look beyond,
and thus become immoral and wicked. This is
our weakness, our powerlessness.
3
This absence of patience to look beyond
is the root cause for all moral and spiritual
degradation. It leads to deceit and wickedness
in various forms. Higher life begins only when
one acknowledges and accepts (i.e., has faith
in) the higher dimension of life. There is more
to life than mere being a body and even mind.
Says an eminent spiritual teacher,
We always feel and think in terms of body and
mind. In fact, we are not aware of any other
dimension of personality. When told that we
are not body, nor the mind, but that we are the
eternal spirit, we think: Is this not madness?
We are told that the sun does not move but it
is only the earth that does so, yet we see that
the sun rises and sets. Is it not madness to say
the contrary? The scientists experimented on
those lines and discovered that in fact it is the
earth, and not the sun, that moves. Likewise, in
spiritual life too, many have discovered that the
reality in us is the atman, other than the body
and the mind. We have to take their word as
true, have faith in them, and proceed.
4
Higher life begins when we outgrow
the idea that we are only this body-mind, or
ego. This outgrowing is the true basis of a
noble personality and the solid foundation for
building a strong and pure character.
Behind the narrow and superficial
reality lies the infinite and profound reality.
It is like ocean behind the wave. Big or small
waves have the infinite ocean behind them. In
Swamijis insightful elucidation of this idea:
We take up somethingwe know it is finite;
but as soon as we begin to analyse it, it leads us
beyond our reason, and we never find an end
to all its qualities, its possibilities, its powers,
its relations. It has become infinite. Take even a
common flower, that is finite enough; but who is
there that can say he knows all about the flower?
There is no possibility of anyones getting to the
end of the knowledge about that one flower. The
flower has become infinitethe flower which
was finite to begin with. Take a grain of sand.
Analyse it. We start with the assumption that
it is finite, and at last we find that it is not, it
8
is infinite; all the same, we have looked upon
it as finite. The flower is similarly treated as a
finite something. So with all our thoughts and
experiences, physical and mental.
5
Where Bhakti and Jnana Merge
Not that this is only the Jnana approach
to life; this holds true through the Bhakti-
approach as well. Discovering the infinite
behind the finite may refer to the Jnana
approach where one analyses the apparent to
reach the real. It may seem more intellectual
and less emotional. But by emotions too,
through the Bhakti-approach, one ultimately
reaches the same goalfreedom from narrow-
ness. In its lower stages, Bhakti itself may look
promoting narrowness, wanting the growing
spiritual child not to pay attention to other
forms of God. It has its own psychological
justificationunless the young sapling
is fenced around, it has the fear of being
destroyed by stray animals. But once it grows
up, it outgrows its primary fencing, finding
and worshipping the Beloved everywhere.
Once again, let us turn to Swamiji for a lucid
explanation:
The one great lesson, therefore, that the world
wants most, that the world has yet to learn
from India, is the idea not only of toleration,
but of sympathy. Well has it been said in the
Mahimnah-stotra: As the different rivers, taking
their start from different mountains, running
straight or crooked, at last come unto the ocean,
so, O Shiva, the different paths which men take
through different tendencies, various though
they appear, crooked or straight, all lead unto
Thee. Though they may take various roads, all
are on the way. Some may run a little crooked,
others may run straight, but at last they will all
come unto the Lord, the One. Then and then
alone, is your Bhakti of Shiva complete when
you not only see Him in the Linga, but you see
Him everywhere.
He is the sage, he is the lover of Hari who sees
Hari in everything and in everyone. If you
are a real lover of Shiva, you must see Him in
everything and in everyone. You must see that
every worship is given unto Him whatever may
be the name or the form; that all knees bending
towards the Caaba, or kneeling in a Christian
church, or in the Buddhist temple are kneeling to
Him whether they know it or not, whether they
are conscious of it or not; that in whatever name
or form they are offered, all these flowers are laid
at His feet; for He is the one Lord of all, the one
Soul of all souls. He knows infinitely better what
this world wants than you or I. It is impossible
that all difference can cease; it must exist;
without variation life must cease. It is this clash,
the differentiation of thought that makes for
light, for motion, for everything. Differentiation,
infinitely contradictory, must remain, but it is
not necessary that we should hate each other
therefore; it is not necessary therefore that we
should fight each other.
6
All goodness of heart springs from
oneness or recognizing the oneness of life. All
evil comes from separation, from being narrow
in ones thoughts and perception of life. Being
broad does not, however, mean losing ones
intensity of being. One should be intense
and yet broad. That is the secret of life and of
spirituality.
1. Kathopanishad, 1.2.7
2. Life of Swami Vivekananda by His Eastern and
Western Disciples, Advaita Ashrama, Kolkata,
1.317
3. CW, 1.33
4. How to Seek God, Swami Yatiswarananda, Sri
Ramakrishna Math, Chennai, p.33
5. CW, 2.398
6. CW, 3.114-115
References
From the Archives of The VedanTa Kesari
S i mh v a l ok a na m
(March, 1922-23, Pp. 413-415)
The Lion of Vedanta Looks Back
The whole civilisation in ancient India was imbued with spiritual instinct. Immortality
can be attained by renunciation alone, and this spirit of renunciation is driven deep into the
consciousness of the nation. Society being run on the basis of Dharma, the culture of the
nation has been so much spiritualised that in spite of much stultification of that ideal, the
old feeling is still there. As Swami Vivekananda said: However we may go astray from the
path of our ancient national life, so long as the blood of the Rishis is coursing in our veins
we must come back to our own ancient paths. Whenever there came any such stultifi cation
there came some correctionsome movement that brought the national consciousness
back to its own ideal of life, because it has a purpose to serve in the economy of nature,
and India has to contribute something to the general well-being of humanity. However we
may try to change the tide of our national life, India will ever follow her own spiritual ideal.
What will be the future of India? Indias future is very bril liant. No doubt people are all
now concentrating their attention on politics, especially in this Presidency, where political
conscious ness has been much whetted by some recent developments, and that is the reason
it is said by some that Bombay is essentially a political city and has no ear for spirituality or
religion. But so long as we have the blood of the Rishis in our veins we must come back to
our spirituality. The political and economic conditions have become so keen that some of
our great thinkers say that their hearts are bleeding to see the sufferings of the people and
they think the remedy is Political Swaraj. That is why they are attempting to concentrate
their whole attention on politics. But that is not the path to the salvation of the country. The
present condition of the country is brought about by the fact that the countries outside India
have not yet reached such a stage of ethical development as to feel the equality of man,
unity of life and the solidarity of man. The major portion are still in the animal plane and
that is why we suffer. India was never a conquer ing race, gentle India, peaceful India. This is
told of us in derision. But this is our glory. If we want to free ourselves from the sway of the
foreigners, we must either develop greater brutish power and increase our armaments etc.,
or try to change the very brute-man. The first does not suit the genius of the Indian nation
which would never succeed in becoming great brutes. So our ideal is the metamorphosis of
Vedantic View of Indian History
(Based on lecture delivered in Bombay)
by Swami Sharvananda
the brute itself by taking away all its teeth and claws. If a man is well established in the spirit
of Ahimsa, even the ferocious beast would forget its brute nature. If Indians develop their
spirituality, the outside world would accept their ideal, which is unity of life and solidarity
of man. Socialism, Bolshevism, etc., show that the whole humanity is moving towards
that ideal. All artificial dis tinctions between man and man will disappear and we will be
welded into humanity. . . This conquest of the world is the ideal which Swami Vivekananda
has put before Indians. Our spirit has to be awakened, we should go out and preach the
reality of the soul, and the doctrine of love. Advanced thinkers of the West are slowly being
influenced by the thought-life of India. That would hasten the salvation not only of India but
of the whole world. The solution of the Indian problems lies in the harmony of the different
religions, races, colours and creeds, and this harmony cannot be brought about unless it is
based upon the real basic principle of unity, that is, spirit. All political or economic interests
are too artificial to exist long.
This is the ideal for which India is still living. She will deliver her message to the world
by solving first the problem of her own life, adjusting her own home. There would come
about a perfect feeling of harmony and amity amongst the different religions and races which
have come to live in the country. Not a spirit of Live and let live, but a positive feeling of
respect for all religions will arise. Let every Indian keep this in view, and the nation will
hasten not only her own salvation but the salvation of the world at large.
Statement about ownership and other particulars about The Vedanta Kesari
(according to Form IV Rule 8, circulated by Registrar of Newspapers for India).
1. Place of Publication : Chennai - 600 004
2. Periodicity of Publication : Monthly
3. Printers Name : Swami Asutoshananda
Nationality : Indian
Address : Sri Ramakrishna Math
Mylapore, Chennai 600 004
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Mylapore, Chennai - 600 004
5. Editors Name : Swami Atmashraddhananda
6. Names & Addresses of the individuals who
own the newspaper and partners or share-
holders holding more than 1% of the capital : Sri Ramakrishna Math
Mylapore, Chennai 600 004
I, Swami Asutoshananda, hereby declare that the particulars given above are true to the best of my knowl-
edge and belief.
Date: 1.3.2013
Sd/-
Swami Asutoshananda
Signature of the Publisher
10
Sage Vasishthas Advice to Prince Rama
Notes on Yoga-Vasishtha-Sara translated by Swami Dhireshananda
SWAMI SARVADEVANANDA
Swami Sarvadevananda is the Head of Vedanta Society of Southern California, USA. This article is based
on excerpts from his forthcoming English translation of Yoga Vasishtha (translated into Bengali by Swami
Dhireshananda, Udbodhan Offce, Kolkata). The English translation is likely to be published in a couple of
months.
The Yoga-Vasishtha is not a sectarian
book. It is a philosophical book, but one
whose style of composition is very charming
to the mind, even saturated with sweetness.
These are the exact words used by Swami
Dhireshananda, one of the revered monks of
Ramakrishna Order, to describe the text Yoga-
Vasishtha-Sara.
This text is like a bright lamp, which
illumines all Vedantins, especially
any aspirant following the path of
Knowledge. Many editions of the
Yoga-Vasishtha, in Sanskrit and many
other languages including English,
are available under various titles,
such as, Yoga-Vasishtha Ramayana,
Yoga Vasishtha Sara and so forth.
Translators of these books have
tallied with the verses alone. Swami
Dhireshananda, however, when he
worked on this book, did not play the part
of translator merely, but also acted as a
commentator.
Swami Dhi reshananda has
written,
Many years ago during my stay at Uttarkashi, a
tranquil place of pilgrimage in northern India,
Swami Atmananda (a dear friend, who has since
merged with Brahman) presented me with a
copy of the Yoga Vasishtha Sara. That volume,
containing Mahidharas commentary, was
published by the Kashi Sanskrit Press in 1884
(1941 Sambat). I could not find a second copy
of this book even after an intense search. It is no
longer available.
H e started translating this book from
Sanskr i t t o Bengal i wi t h
appropriate explanatory notes.
That time he authored
another book, Vedanta Samjna
Malika (A Garland of Frequently
used Terms in Vedanta). Swami
Dhireshananda, disciple of Swami
Saradananda (one of the direct
disciples of Sri Ramakrishna) had
opportunities to study scriptures
under the guidance of many great
souls. Naturally, the explanatory
notes of the text Yoga Vasishtha Sara
became especially powerful. As it is
mentioned in the introduction of his
Bengali book,
Different explanations of Vedanta which
I have heard at different times and in
different contexts from my greatly revered
spiritual teachers and which I have preserved in
precious memory have found their place in the
explanations given here.
12
Additionally, from the very beginning
Swami Dhireshananda has shared his
perspective with the aspirant. We can share
an example here: the goal of spiritual practice
is to go beyond the limitations of name and
form; to attain liberation. As soon as Swami
Dhireshananda notices that the compilers
name of the text is not printed anywhere,
right away he draws the attention of the
reader towards the practical application of the
spiritual practice by saying, In reality, it is
well nigh impossible to ascertain who wrote
it. Earlier spiritual teachers composed many
excellent books for our benefit in which they
never mentioned their own names. Similar
observations are the special asset of the book
also.
In this article, readers will find selected
verses from each chapter, along with Swami
Dhireshanandas commentary. The purpose
of this article is to provide a glimpse of the
English translation of the text Yoga Vasishtha
Sara to all Vedantins.
Swami Vivekananda
t ol d hi s San Fr an-
cisco students, I have
lectured to you on Vedanta; in Turiyananda
you will see Vedanta personified. The
translator of Yoga Vasishtha Sara, Swami
Dhireshananda, also dedicated his work
in Bengali to Swami Turiyananda, the
embodiment of Vedanta. This English
translation of that Bengali book is a
humble offering to Swamis Vivekananda
and Turiyananda, on the occasion of their
sesquicentennial birth anniversary.
Swamis Satswarupananda and Dhiresha-
nanda of the Ramakrishna Order have pro-
vided a deep and clear description of the
text. Swami Dhireshananda categorized the
importance of the text according to the as
pirant at different levels:
To a yearning soul, the Yoga Vasishtha is like a
book of instruction (shravana), to a person of
discrimination, the Yoga Vasishtha is like a book
of reflection (manana), to one who practices
meditation, the Yoga Vasishtha is like a book
of contemplation (nididhyasana), and to a
knower of Truth, the Yoga Vasishtha is like Self-
absorption (samadhi).
Many of its stories, examples, and conclusions,
presented with true artistry, touch the heart
deeply. This book appears to be one of the
original texts of Advaita Vedanta after the
Upanishads. Many verses of the Yoga Vasishtha
are found in other texts, such as Atmabodha,
13
Viveka-cudmani, Aparoksha-anubhuti, Mandukya-
karika, and so on. Unlike other Vedanta texts of
the later period, this one is not congested with
rituals or entangled in arguments and counter-
arguments in support of various doctrines and
dogmas. In this book prominence is accorded
only to the proof of ones own realization. The
direct realization of the truth (Self) alone, with
the help of intense spiritual discrimination, is the
sole objective here.
As we move forward through the text,
it is found to be divided into ten chapters,
clearly named according to the subject matters
discussed. These ten chapters are like stepping
stones of a staircase:
v Detachment (Vairagya-prakarana)
v The Unreal Nature of the Universe
(Jagat-mithyatwa-prakarana)
v Self-Knowledge (Tattva-jnana-prakarana)
v Dissolution of the Mind (Manolaya-
prakarana)
v Destruction of Latent Impressions
(Vasana-upashama-prakarana)
v Contemplation of the Self (Atma-
manana-prakarana)
v Ascertaining the Means of Purification
(Shuddhi-nirupana-prakarana)
v Adoration of the Self (Atma-archana-
prakarana)
v Ascertainment of the Self (Atma-
nirupana-prakarana)
v The State of Emptiness and Fullness
(Shunya-ashunya-pada-prakarana)
The first chapter is Detachment, wherein
the spiritual practices for acquiring the
knowledge of Brahman are described, after
ascertaining the competence of the practi-
tioner who should think thus:
a ha m ba ddho vi muk t a h s ya mi t i
yasyasti nishcayah, natyantamajno no tajjnah
sohasmimcchastredhikaraban. 1.2
One is only competent to study this
scripture, who is neither altogether ignorant
nor a knower of Truth and who has the firm
resolution that, I am bound in the worldly
bondage and intend to be liberated from this
state of bondage.
The practices are three: service to the
sad-guru, holy company and discrimination
(vichara). Enormous emphasis is placed on the
discriminative acumen of the disciple.
There are two types of competent
students to study Vedanta, based on their
distinction as primary or secondary. The
primary student is one who instantly attains
the knowledge listening to the great dictums
from his spiritual teacher. Secondary students
are of two categories. The one, who is capable
of Vedantic discrimination, attains the direct
knowledge of the Self by his discrimination
alone. That knowledge is called nididhyasana
according to the author of Vartika; it is the
well-established knowledge, which finally
arises by the continual practice of shravana
and manana. This nididhyasana does not
14
connote meditation. Rather, this is known as
the immediate and direct knowledge of the
Self. . . Again, for those who do not favour
discrimination, whose mind naturally becomes
concentrated in meditation, such students
of secondary competence, need to practice
dhyana-samadhi and the like as prescribed in
the scriptures. Such students will try to attain
this knowledge either in this life or in the plane
of the Brahman, listening to the instructions
of guru, keeping faith in him, and practicing
dhyana etc.
Referring to the Varaha Upanishad (4.34-
44), Swami Dhireshananda has shown that
the spiritual paths of the two aforementioned
types of competent student are well-known in
the Upanishad as the path of the ants, pipilika
and the path of the birds, vihangam, shuka.
The Path of the Ants: An ant, by moving
slowly, perceives a trace of sweets, and
achieves satisfaction by eating it. Similarly, an
ordinary aspirant also, by practicing internal
and external self-restrains (shama-dama) and
the like, and by performing selfless work and
devotional practices, slowly over many life
times, becomes pure in heart. Then gradually
by following the practices in the path of
knowledge, he becomes fully accomplished
by attaining the knowledge of the Brahman.
This is verily the royal path. In this way
almost everyone attains the realization of the
oneness of Brahman and Atman. In this path
one attains gradual liberation, that is, the
emancipation comes gradually.
The Path of the Birds or of the Shuka: Very
rarely, someone travels in the path of Shuka.
It is like the bird Shuka (parrot or myna)
which suddenly comes flying and hits a well-
ripened fruit with its beak, becomes perfectly
satisfied after tasting that fruit. Similarly,
some competent students suddenly and
unexpectedly attain the knowledge of the
Truth by following some practices and thus
they achieve the consummation of their lives.
They need no longer proceed gradually by the
practice of various spiritual disciplines such
as shama-dama and the like. For example, we
find the mention of the name of king Janaka
in the Yoga Vasishtha. While wandering in his
garden, king Janaka suddenly heard someone
chanting the siddhagita. He returned to his
abode with a mind saturated with dispassion.
In a short period, practicing Self-analysis, due
to attainment of the knowledge of the Truth,
his mind became perfectly tranquil and he
attained the fulfillment of life. This type of
competent person is very rare indeed. Instant
liberation is attained in this shuka-path.
In either path the importance of holy
company for the attainment of Self-realization
is immense; as:
mahanubhavasamparkat samsararnava-
lamghane. yuktih samprapyate rama dririha
nauriva navikat. 1.4
O Rama, only from a sailor one can obtain a
steady boat capable of crossing the ocean. Just so,
from the guru who has attained the knowledge
of the truth one can obtain the means to cross
over the ocean of worldliness.
How to define holy company? How to
have it at all times? Swami Dhireshananda
explains: The primary meaning of the word sat-
sanga is the company of the holy, meaning,
association with and becoming one with the
supreme Self, which is of the essential nature
of Truth. That meansto remain steady in
mental modification merged in the form of
Brahman (brahmakara-vritti). All ignorance
and worldly bondage become annihilated if
the mind remains even for a moment in that
mental modification.
The secondary meaning of the word sat-
sanga is the company of holy people, sadhus,
who remain mediating on the supreme Self
15
whose essential nature is Truth. To study
the books written by the great souls who
are the knowers of Truth, and to read their
instructions illuminated by their experiences
are also termed sat-sanga. That is because
it is through their instructions that union
between the aspirant and the supreme Self,
whose essential nature is Truth, can occur.
Therefore, the spiritual aspirant should use his
time wisely by studying and reflecting on the
scriptures penned by them, even if the direct
contact with the great souls is not available.
Once the mind gets purified through the
continuous service to holy ones, the aspirant
starts moving in the path of discrimination
with questions Who am I, whose are these
worldly bondages.
Five types of vichara are mentioned in the
book in details. Due to space constraints, we
will mention only the types here:
1. Discrimination between valuable and
valueless (artha-anartha vichara)
2. Discrimination between the essential
and the non-essential (sara-asara vichara)
3. Discrimination between rejectables and
acceptables (heya-upadeya vichara)
4. Discrimination resulting from observ-
ing the significance of the method by which
knowledge is obtained (pramana-tatparya-
nirikshana vichara)
5. Discrimination resulting from
observing the truth of Self-knowledge (atma-
tattva-nirikshana vichara).
To follow the path of discernment, says
the sage, aspirants intellect is most important:
upade s hakr amo r ama vyavas t ha-
matrapalanam, jnaptestu karanam shuddham
shishya prajnaiva kevala. 1.11
O Rama, the customary method of instruction
given by the guru to the disciple is merely
to honour the tradition. But the students
wisdom (sharp intellect fit for discernment) is
the only unadulterated cause for the disciples
knowledge. (To be continued. . .)
This is Renunciation
Perfection is always infnite. We are this infnite already, and we are trying to manifest
that infnity. You and I, and all beings, are trying to manifest it. So far it is all right.
But from this fact some German philosophers have started a peculiar theorythat this
manifestation will become higher and higher until we attain perfect manifestation, until
we have become perfect beings. What is meant by perfect manifestation? Perfection
means infnity, and manifestation means limit, and so it means that we shall become
unlimited limiteds, which is self- contradictory. Such a theory may please children; but it
is poisoning their minds with lies, and is very bad for religion. But we know that this world
is a degradation, that man is a degradation of God, and that Adam fell. There is no religion
today that does not teach that man is a degradation. We have been degraded down to
the animal, and are now going up, to emerge out of this bondage. But we shall never be
able entirely to manifest the Infnite here. We shall struggle hard, but there will come a
time when we shall fnd that it is impossible to be perfect here, while we are bound by
the senses. And then the march back to our original state of Infnity will be sounded. This
is renunciation.
Swami Vivekananda, CW, 2: 172-72
O O
Even at this early age Naren evinced
impatience with superstition and fear, no
matter how hallowed by popular tradition.
As he himself expressed it to a disciple in
later years, From my boyhood I have been a
dare-devil; otherwise could I have attempted
to make a tour round the world, almost
without a penny in my pocket? An incident
that occurred around this time is illustrative
of his dare-devilry, which is to say, courage
and independence of thought and action.
To the house of a certain friend he would
often have recourse as to a refuge from the
monotonous moments that come even to boys.
There was in their compound a favourite tree
from which he loved to dangle head down. It
was a Champaka (Michelia Champaca) tree, the
flowers of which are said to be liked by Shiva,
and which Hindu boys would go a long way
to collect. It was the flowers of this tree that
Find Out the Truth for Yourself!
Glimpses of Swamiji
Naren also loved. One day as he was swinging
from the tree, the old and nearly-blind
grandfather of the house recognized his voice,
which he knew and loved so well. The old man
was afraid that the boy might fall, and that
he himself might lose his Champaka flowers;
he called Naren down and told him that he
must not climb the tree again. Naren asked
the reason. The old man answered, Because
a Brahmadaitya [ghost of a Brahmin] lives in
that tree, and at night he goes about dressed all
in white, and he is terrible to look at. This was
news to Naren, who wanted to know what else
this ghost could do besides wander about. The
old man rejoined, And he breaks the necks of
those who climb the tree.
Naren said nothing, and the old man
went away smiling to himself in triumph. As
soon as he had gone some distance Naren
climbed the tree again just to spite the ghost
of the Brahmin. His friend remonstrated, The
Brahmadaitya is sure to catch you and break
your neck. Naren laughed heartily, and said,
What a silly fellow you are! Dont believe
everything just because someone tells you! Why,
my neck would have been broken long ago, if the
old grandfathers story were true.
Only a boyish lark it was, true, but
significant when viewed in the light of later
developments: a forecast of the time when, as
Swami Vivekananda, he was to say to large
audiences, Do not believe a thing because
you read it in a book! Do not believe a thing
because another has said it is so! Find out the
truth for yourself! That is realization!
Reference: Life of Swami Vivekananda by His Eastern and Western Disciples, Advaita Ashrama, Kolkata, Pp. 30-31
Origin
Swami Vivekananda envisioned a Uni-
versity at Belur Math and prophesied just a
few days before he passed into mahasamadhi
on 4 July 1902, that
The spiritual impact which has come to Belur
[Math] will last fifteen hundred years; and it will
be a great university. Do not think I imagine it;
I see it.
On day of his mahasamadhi, he instruc-
ted his brother-disciple Swami Premananda:
Keeping the ancient Indian spiritual heritage
and wisdom intact and blending it with modern
scientific knowledge, a University should be
established at Belur Math.
On another occasion Swamiji wrote:
Now the aim is to gradually develop this [Belur]
Math into an all-round University.
Ramakrishna Mission
Vivekananda University
A Brief Profle
SWAMI ATMAPRIYANANDA
The Foundation
What kind of university Swami Viveka-
nanda envisioned has been a matter of debate
over several decades spanning almost a
century among the followers and admirers of
Swamiji. After several attempts Ramakrishna
Mission could finally succeed in taking the
first step in actualizing Swamijis vision of a
university at Belur Math in the establishment
of Ramakrishna Mission Vivekananda Uni-
versity. The university is a multi-campus
University headquartered at Belur Math and
declared by the Government of India as an
institution deemed-to-be-University.
By a happy coincidence, the University
was inaugurated on 4 July 2005 at Belur Math,
the day of Swamijis mahasamadhi when he
prophesied the inauguration of a university at
The author is the Vice-chancellor of Ramakrishna Mission Vivekananda University, Belur Math, West Bengal.
A closer view of the Vivekananda University building at Belur Math
18
Belur Math, by the President of Ramakrishna
Math and Ramakrishna Mission.
Thrust Areas
During the brief period of its service
in the field of higher education, this
University has been, by the blessings of
Swami Vivekananda and support from the
Government of India and University Grants
Commission, able to make rapid strides,
particularly in certain thrust areas which
are in a sense gap areas in that these areas
scarcely receive the attention that they deserve
in any conventional Indian University. The
choice of these thrust areas was guided by
Swamijis educational vision as found in his
utterances and writings on the one hand,
and on the other, by the expertise that Rama-
krishna Mission has developed in these areas
over the last century in its various branch-
centres.
The emphasis on benefiting the common
man, the underprivileged, the rural and tribal
masses of our country is one cardinal feature
of the University bearing Swamijis hallowed
name.
Headquartered at Belur Math where
Swami Vivekananda lived and passed away,
this University operates through its main
campus at Belur as well as various off-
campus centres located at Ramakrishna
Mission centres spread across the country. The
thrust areas chosen and the various Schools
operationalizing these areas in various
campuses are given below:
v Disability Management and Special
Education, through School of Rehabilitation
Science and Physical Education with the
following Faculties: (i) Faculty of Disability
Management and Special Education, and
(ii) Faculty of General & Adapted Physical
Education and Yoga, located at Ramakrishna
Mission Centre in Coimbatore, Tamil Nadu.
v Integrated Rural and Tribal Develop-
ment, through School of Agriculture and
Rural Development with following Faculties:
(i) Faculty of Integrated Rural Development
and Management, including Agricultural
Bio-technology, located at Ramakrishna
Mission Centre at Narendrapur, Kolkata, West
Bengal, and (ii) Faculty of Integrated Rural
& Tribal Development and Management,
University building at Ranchi Ashrama (left) and at Swamijis house, Kolkata (right)
including Agricultural bio-technology, located
at Ramakrishna Mission Centre at Ranchi,
Jharkhand.
v Indian Spiritual and Cultural Heritage
including Value Education, through School of
Indian Heritage with the Departments of (i)
Sanskrit Studies, (ii) Indian Spiritual Heritage,
(iii) Ancient Indian Scientific Heritage,
(iv) Value Education located at the Belur
main campus in West Bengal, and School
of Humanities & Social Sciences with the
Departments of (i) Bengali Studies, and
(ii) Philosophical Studies at the Belur
main campus.
v Fundamental Science Education
and Research, t hrough School
of Mathematical Sciences with the
Departments of (i) Mathematics, (ii)
Computer Science and (iii) Physics at
the Belur campus, and at Vivekananda
Research Centre at Swami Vivekanandas
Ancestral House in Kolkata.
v Environmental and Disaster
Management, through School of Agri-
culture and Rural Development located
at Ramakrishna Mission Centre at
Narendrapur, Kolkata, West Bengal.
Awards and Recognitions
This is the first and only private
Uni versi ty i n West Bengal wi th
dedicated qualified monks at the helm
of affairs in teaching and research as
well as academic administration. With
the grace of Swamiji, this University
bearing his hallowed name, has been
able, within such a short time, to make
a mark particularly in the field of
Mathematical Sciences. It is a matter of
delight that one of our brilliant monk-
faculty, Mahan Maharaj, has won the
prestigious Shanti Swarup Bhatnagar
Award for mathematical sciences. This is
the first time in the history of this Award
that a mathematician from an institution from
West Bengal has won this Award in the field
of mathematics. It is the first time in recent
Indian history that a monk has excelled to such
a degree in a subject like mathematics as to be
awarded one of the most coveted awards in
sciences.
On account of its unique features and
commitment to society, our University has
been awarded full membership of Global
19
University building at Coimbatore Vidyalaya
University building at Narendrapur, Kolkata
University Network for Innovation (GUNI), a
Europe-based global organization networking
Universities with social commitment all over
the world. Also, in recognition of its emphasis
on rehabilitation and inclusive education,
UNESCO has created a Chair in the field of
Inclusive Adapted Physical Education and
Yogathe first of its kind in any higher
education institution in the whole of Asia.
Marching Forward
Taking the help of modern technology
to serve the underprivileged in remote rural
parts, the University has also been able to
launch a unique project called VIVEKDISHA.
It is a Space and ICT-enabled project, with
14 Village Resource Centres (VRCs) in West
Bengal and Jharkhand, through which tele-
education and tele-medicine services are
provided to remote rural areas.
As part of its extension service activity,
VIVEKDISHA is also conducting classes in
science for school children in the locality
on Sundays. VIVEKDISHA Project is eager
to expand its extension services in the
field of school and college education to set
up tele-education service centres. This is
aimed to reach out to school children and
college students in remote and rural areas
of Bengal through online courses on the
Internet followed up by contact classes and
workshops free of charge. This will be a
part of Swamijis 150th birth anniversary
celebration. The network of thousands of
poor students in remote rural areas who are
already benefiting from VIVEKDISHA will
considerably get widened in scope with the
projected expansion.
Swami Vivekanandas vision of a Uni-
versity at the Belur Math is thus slowly taking
a shape and one looks forward to its growth
and progress in all ways.
20
Swamijis statue in front of University building, Ranchi
Education is not the amount of information that is put into your brain and runs riot
there, undigested, all your life. We must have life-building, man-making, character-mak-
ing assimilation of ideas. If you have assimilated fve ideas and made them your life and
character, you have more education than any man who has got by heart a whole library.
The ideal of all education, all training, should be this man-making. We want that educa-
tion by which character is formed, strength of mind is increased, the intellect is expanded,
and by which one can stand on one's own feet. Swami Vivekananda
Why should we immerse the image
of Ganesha after Puja? In tantric worship,
we raise the Prana in us. It is raised to the
Sahasrara when all differentiation goes and
the soul is merged in the universal soul.
Differentiation starts when the mind descends
to the level of the forehead and is complete
at the heart centre. Hence in the heart we
meditate on the deity which is an aspect of
the Divine. These instructions are given to
all during initiation. During Puja we impart
Prana to the image or picture as the case may
be. After Puja, the Prana is taken back into the
heart again and the image becomes lifeless. It
is, thereafter immersed in a river or a lake. So
the true image is in the heart; only the form is
immersed. After the Durga Puja, Mathur Babu
did not like to part with the Durga image. So
Sri Ramakrishna told him: Devi is seated in
your heart, worship Her there. So we worship
the Supreme in the form of the Ishta Devata. If
we remember this we will not fight about our
God being the only real God and your God
being inferior God etc.
For us religion has come to mean some
external rituals. Do you know why we put
sandal paste on the forehead? The centre of
the eyebrows is the seat of the jnana chakshu,
the eye of divine wisdom. We do namaskara to
one another. Now it has become a mechanical
custom just like one doll bowing to another
one. Actually we salute the Lord in the other.
Remember the significance of every custom.
Learn to go deeper.
Tirtha-bhranti has two meanings
wandering about the places of pilgrimage
and maintaining the delusion that it is the
most important thing to do. Wandering in
the centres of pilgrimage is an elementary
sadhana. Some may need it. When people
go on a pilgrimage in groups, they usually
quarrel among themselves and the pilgrimage
is spoiled. Then there are some really great
souls who wander from place to place in a
spirit of carefree detachment. They are in a
class by themselves. The environment has no
effect on them. Again, there are beggars who
wander about as a matter of habit. When they
are tired of a place, they go elsewhere. As Sri
Ramakrishna said, we have to create solitude
in our own hearts and do sadhana there. It is
no use wandering in search of it. The Dharma
Vyadha of the Mahabharata is the ideal.
Sri Ramakrishna prayed to the Divine
Mother that She might manifest Her glory,
not only to Himself but to all that visit Her
Shrine. Hence, those who go to that divine spot
have a great responsibility. They should not
pollute the place with impure thoughts. They
should contribute to the holy atmosphere of
the temple with their own purity. If you create
the right mood, you will be in tune with the
atmosphere of the temple. Not only that, you
will be contributing something to it. That is
Spiritual Signifcance of Rituals
SWAMI YATISWARANANDA
A deep thinker and a pioneer in spreading the message of Ramakrishna-Vivekananda and Vedanta in the
West and India, Swami Yatiswarananda (1889-1966) was Vice-president of the Ramakrishna Order. This article
contains excerpts from his book How to Seek God published by Sri Ramakrishna Math, Mylapore, Pp.82-87
why we pray for physical and mental purity
before sitting for worship.
On one occasion, Swami Shivananda
spoke highly of the glory of the Belur Math.
Many of the direct disciples of Sri Ramakrishna
had lived there. It is a holy place with
a great spiritual atmosphere. But how many
can visit it and how many can live there?
No doubt there is a divine manifestation
there. But the source is the Supreme Being.
Staying at Belur Math, depending on the
outer atmosphere,will that solve our
problems? Through japa and meditation
you must be able to enter into the realm of
spirit. Only then, outside help in the shape of
a holy place will be of some use. Otherwise
the place will not have any effect on us. Too
much dependence on the place is of no use.
No doubt, the atmosphere at such places
is divine, but unless you attune yourselves
properly, you will not perceive it. So, having
tasted the joy of the place once, something of
the atmosphere must be created within and
around you, wherever you may be. We visit
shrines, but what can we find there? We have
to work within ourselves, create the spiritual
atmosphere within ourselves. For that you
must be pure in heart. Go deeper. Forgetting
the Lord within, no amount of other help will
be of any avail. Holy places become holy by
the presence of the devotees. The illumined
devotees carry the Lord in their hearts and
they impart spirituality to holy places. We
should reach the Lord within. So, the ideal is to
go beyond desha, kala and nimitta (time, space
and causation). If we get some inspiration
from a place and feel too much dependent
on that, we should work ourselves out of that
dependence. For this japa and meditation
are necessary. Mahapurush Maharaj used to
say: Merge everything into Him including
Belur Math and meditate upon Him. All
holy places are in our heart. Why? The Lord
dwells within. If one feels His presence within,
then that heart becomes a temple. We are not
separate from Him. If we cannot discover the
Lord within, we cannot see Him in temples.
Outside temples awaken the consciousness
of the temple inside. Dive deep, you will
get something which you do not get elsewhere.
Through japa and meditation we reach the
state of inner spiritual atmosphere. Awaken
that spiritual mood, and then you may stay
at any place. Through spiritual practice, reach
that holy Benares within you.
After undergoing all spiritual disciplines,
a stage comes when one wants to feel and
experience ones identity with the Supreme.
There is a verse in Sri Sankaras Kashi-pancha-
ka: The body is the city of Kashi and the
discriminative knowledge flowing through
it is the Ganga. Gaya is faith and devotion.
Prayaga is the Yoga of meditation on the holy
feet of the Guru. Why so? Because by that,
the devotee, the Guru and the Ishta become
one. In fact, the self of the devotee, the Guru
and the Ishta are not different. Meditation on
the Gurus feet reveals this truth. Hence it is
Prayaga where the three holy rivers meet. The
Supreme Consciousness, which is our inner
Self and Witness is Vishveshvara, the Lord of
Kashi. This consciousness is not different in
different individuals. It is the witness of the
mind and Buddhi in all beings. Thus when all
the holy places exist in myself, what other holy
place does exist? Why should I go in search
of holy places? Of course, some do attain a
sudden transformation in some holy places.
Recall the example given by Sri Ramakrishna:
A spring is blocked by a stone. Accidentally
someone removes that stone and the water
gushes out. Consciousness of the Self is like a
hidden spring in us. When the obstruction of
the ego is removed, It manifests Itself.
22
11
Sri Ramakrishna was a master story-teller. While he spoke of profound
spiritual truths and mystery of human life, he amply used stories, anecdotes,
examples and analogies to drive home his point. At times, while narrating
a story, he would even make gestures and change the tone of his voice to
bring in a lively element in his narrative. The following stories, mainly
culled from the Gospel of Sri Ramakrishna (published by Sri
Ramakrishna Math, Mylapore, Chennai) are an attempt to present
before the readers Sri Ramakrishnas rich store-house of stories
which are both illuminating and simple.
27
Magician and his magic
Siva was seated in Kailas. His companion
Nandi was near Him. Suddenly a terrific noise
arose. Revered Sir, asked Nandi, what does
that mean? Siva said: Ravana is born. That
is its meaning. A few moments later another
terrific noise was heard. 'Now what is this
noise? Nandi asked. Siva said with a smile,
Now Ravana is dead. Birth and death are like
magic: you see the magic for a second and then
it disappears. God alone is real and all else
unreal. Water alone is real; its bubbles appear
and disappear. They disappear into the very
water from which they rise. (Pp. 787-788)
Diamond and Eggplant Seller
One offers a price for an article according
to one's capital. A rich man said to his servant:
Take this diamond to the market and let me
know how different people price it. Take it,
first of all, to the egg-plant seller. The servant
took the diamond to the egg-plant seller. He
examined it, turning it over in the palm of his
hand, and said, Brother, I can give nine seers
of egg-plants for it. Friend, said the servant,
a little moresay, ten seers. The egg-plant
seller replied: No, I have already quoted above
the market price. You may give it to me if that
price suits you. The servant laughed. He went
back to his master and said: Sir, he would give
me only nine seers of egg-plants and not one
more. He said he had offered more than the
market price.
The master smiled and said: 'Now take
it to the cloth-dealer. The other man deals
only in egg-plants. What does he know about
a diamond? The cloth-dealer has a little more
capital. Let us see how much he offers for it.
The servant went to the cloth-dealer and said:
Will you buy this? How much will you pay
for it?
The merchant said: Yes, it is a good
thing. I can make a nice ornament out of
it. I will give you nine hundred rupees for
it. Brother, said the servant, offer a little
more and I will sell it to you. Give me at
least a thousand rupees. The cloth-dealer
said: Friend, dont press me for more. I have
offered more than the market price. I cannot
give a rupee more. Suit yourself. Laughing the
servant returned to his master and said: He
wont give a rupee more than nine hundred.
He too said he had quoted above the market
price.
The master said with a laugh: Now take
it to a jeweller. Let us see what he has to say.
The servant went to a jeweller. The jeweller
glanced at the diamond and said at once, I
will give you one hundred thousand rupees
for it. (Pp.759)
The Golden Amulet Which
Sri Ramakrishna Wore: Some Facts
GIRISH
Sri Ramakrishnas Intense Longing
After his first vision of the Divine
Mother, a series of extraordinary changes came
over Sri Ramakrishnas body because of the
surge of devotional love. He underwent much
suffering on many occasions from this burning
sensation.
As the students of Sri Ramakrishnas life
are aware, during his spiritual practices Sri
Ramakrishna had crossed the normal limits
of devotion as described in the scriptures and
worshipped the Divine Mother with ragatmika
bhakti or spontaneous supreme devotion. This
caused him intense burning sensation all over
the body. This burning sensation increased so
much that he could not find relief even when
he placed a wet towel on his head and kept
his body immersed in the waters of the Ganga
for three or four hours. Bhairavi Brahmani,
Sri Ramakrishnas Tantrik guide, temporarily
cured it and pointed out that this sensation
owed its origin to his intense longing for the
full vision of the Divine Lord and his pang
The author is a devotee from Bangalore.
of separation from Him. The Master suffered
again from that burning sensation later at the
time of practicing the Madhura-bhava, the
sweet mood as of the spouse of God.
According to Hriday, Sri Ramakrishnas
nephew who took care of his physical needs
for a long time, The Master then suffered
from a pain and a burning sensation similar to
that felt by one when a potful of live embers
is placed within ones breast. A few years
after his Sadhana came to an end, he became
acquainted with Ramkanailal Ghosal, a lawyer
of Barasat, who was an advanced Sadhaka of
Shakti.
Ramkanailal Ghosal (whose son Tarak
later became Swami Shivananda, a direct
disciple of Sri Ramakrishna) was both a
successful lawyer and an extremely generous
man. Sri Ghosal used to visit the Dakshineswar
Kali Temple, both in his capacity as attorney
for the Rani Rasmani estate and as a spiritual
seeker. It was on one of those occasions that he
met Sri Ramakrishna for the first time.
What is an amulet? A popular online encyclopedia describes it thus: an amulet, similar to a
talisman, can be any object but its most important characteristic is its supposed power to protect its
owner from danger or harm. The word amulet comes from the Latin amuletum; the earliest extant
use of the term is in Plinys Natural History, meaning an object that protects a person from trouble.
There are many references in the Ramakrishna literature to a golden amulet that Sri
Ramakrishna wore. The presence of amulet is referred to in many critical phases of the life of Sri
Ramakrishna and the Holy Mother Sri Sarada Devi. This article, compiled from many sources, traces
the reason why Sri Ramakrishna wore the amulet till its final disappearance from Belur Math.
25
Hridayram recalled,
He advised the Master to put on his person an
amulet encasing the Mantra of his chosen Ideal.
That (burning) sensation came to an end when
the amulet was put on.
The Holy Mother said,
His [Sri Ramakrishnas] complexion was like
the color of goldlike that of harital (yellow
orpiment). His complexion blended with the
colour of the golden amulet which he wore on
his arm. When I used to rub him with oil, I could
clearly see a luster coming out of his body. . .
When he would come out of his room in the
temple, people used to stand in line and say to
one another, Ah, there he goes! He was fairly
stout. Mathur Babu gave him a low stool to sit
on. It was a rather wide stool, but it was not
quite big enough to hold him comfortably when
he would squat on it to take his meals. People
would look at him wonder-struck when he went
with slow steady steps to the Ganges to take his
bath.
More References to Amulet
On one occasion in 1880, Sri Ramakrishna
went to his village, Kamarpukur, and from
there wanted to visit Jayrambati, three miles
away. His body was so delicate that he could
not walk such a long distance, so Hriday
arranged a palanquin to carry him. After lunch
that day, Sri Ramakrishna put on a scarlet silk
cloth and a gold amulet around his arms. His
lips were crimson by chewing betel. As he was
about to get into to the palanquin, he noticed
that a large crowd had gathered, and he asked
Hriday the reason for it. Then Hriday said;
The thing is, you look so handsome in that
silken cloth, and your lips shine with a crimson
colour, that is why they want to see you. Sri
Ramakrishna was shocked to hear that the
people were attracted by his physical beauty,
which was external and ephemeral, instead
of wanting to see the God within. What! he
exclaimed. People are crowding to see a man!
I wont go. Wherever I may go, people will
crowd about like this! He returned to the room
and took off his silk cloth in utter disgust. In
spite of entreaties from Hriday and others,
he did not go out that day. Afterwards they
returned to Dakshineswar.
During his last illness, Sri Ramakrishna
gave the amulet to Sri Sarada Devi. After the
Masters passing away in 1886, she used to
worship and wear the amulet on her arm.
In September 1886, while proceeding
towards the holy Brindavan, the Holy Mother
had a unique vision of the Master. She was
sleeping, in the train, with her arm having the
amulet exposed, when the Master appeared to
her in a vision and warned her of the danger
of losing it. Describing the incident, she said,
While I was going to Brindavan, I saw the
Master look at me through the window of the
railway carriage and say, You have my gold
amulet with you. See that you do not lose it.
She got up at once, and put the amulet in the
tin box in which she carried the photograph of
the Master.
Many years later, after a long stay in
Kolkata, the Holy Mother was eager to return
to her village. Early one morning she asked,
Who performs the worship at the Math now?
Ganendranath fetched Baburam Maharaj
(Swami Premananda) who used to perform
the worship at her behest. Handing over to
Baburam Maharaj Masters amulet, she bade
him worship it daily. Hiring a boat at once,
Baburam Maharaj carried it to Belur Math.
After he had left, Mother observed,
Masters amulet has been in my keeping all this
while, Ive made it over to the [Belur] Math.
Ones health is uncertain and who knows what
may befall?
In 1910, the amulet was lost, but fortu-
nately recovered. A devotee told the Holy
Mother, That amulet, it seems, was lost this
year on the Masters Tithi Puja day. Along
with flowers and Bel leaves, that also was
thrown into the Ganges, unknowingly. When
water receded at the ebb tide, Ram Babus son
found it while playing there and brought it
back.
The Holy Mother said, It is His amulet.
It must be preserved carefully.
The Masters amulet was worshipped
at the old shrine in Belur Math until March
1931. Unfortunately some thief broke into
the old shrine and made away with it. Swami
Sarvatmananda recalls what happened then:
One day, very likely in the year 1931, I opened
the door to the [old] shrine room at four in the
morning to perform the mangal arati. When I
lit the lantern, I saw that all the things in Sri
Ramakrishnas bedroom were scattered here and
there and in a state of total disarray. There was a
cupboard in the northeast corner of the bedroom.
Some of the things which Sri Ramakrishna had
used were kept there. There was another one
in the northwest corner where all the required
things for Sri Ramakrishnas daily worship were
kept. Sri Ramakrishnas amulet also used to be
there, resting on a small silver throne.
When I entered the room, I saw that the two
cupboards had been opened. The urn which
was used for Lakshmi puja (on the full moon
day of Kojagari) was lying upside down on
Sri Ramakrishnas bed. The silver throne was
lying there, but the amulet was gone. I became
frightened and entered the shrine room where
I saw that the middle of the three southern
doors was open. Just a few days before, some
Venetian blinds had been hung on this door.
As a result, this door had to be locked from the
outside. I saw that the latch had been broken and
was lying there with the padlock still attached.
Then I understood that there had been a theft. I
quickly ran up and called Swami Gangesha-
nanda. He saw everything and told me to finish
the mangal arati.
After mangal arati, many sadhus and brahma-
charis of the Math gathered in the shrine room.
Among them was the former pujari, Swami
Jyotirmayananda. Together we searched the
room to see what things had been stolen. We
discovered that Sri Ramakrishnas amulet, a
few gold coins from the urn, two German-made
silver vessels for rose water, a silver vessel
used for puja, and a pale orange chadder which
Sri Ramakrishna had used and which was
worshipped dailyall these had been stolen.
After some time had passed in the midst of great
confusion, I went to Mahapurushjis room. I
made pranams, and when I got up, he said, You
are not at all to blame. You have been performing
Sri Ramakrishnas worship to the best of your
ability. He seemed especially saddened by the
theft of Sri Ramakrishnas amulet. I was feeling
so depressed at heart that I dont remember what
else he said at the time.
Thus ended the journey of the amulet,
which helped Sri Ramakrishna when he was
undergoing his Sadhana, was worshipped by
the Holy Mother and treasured at Belur Math
for many years. Perhaps it was the will of the
Lord that the amulet be taken to a place where
its need was greater and one day it will find its
way back to the place it belongs!
26
1. Sri Ramakrishna, the Great Master, 4
th
edition, Sri
Ramakrishna Math, Chennai, p.149
2. The Gospel of the Holy Mother, Sri Ramakrishna
Math, Chennai, p.95
3. Reminiscences of Sri Sarada Devi by Monastics,
Bibliography
Devotees, and others, compiled and edited in Bengali
by Swami Purnatmananda, translated by Maloti Sen
Gupta, Advaita Ashrama, Kolkata.
4. Reminiscences of Swami Shivananda by Swami
Sarvatmananda (Vedanta Kesari, Sept 1992)
January 10th 1901
Math. Belur. Howrah.
Granny dear
2
Your kind greetings for Xmas has arrived last mail. I cannot
tell you how glad I was to get them. Our friendship has grown a
year older and the firmer & purer for it. May the Master be blessed
who brought us together! I am glad to know of your new children.
My love & blessings to Olea & all the new ones.
The Bank has showed a balance of Rs.5445-15-11 of all the funds which I have kept
there, including Rs.747/- which you have sent lately. I have not as yet been able to look over the
accounts to tell you exactly the amount which we have on our joint account besides the other
funds such as famine & c. I will let you know in a week or two. I am quite well & strong. Do
tell me dear friend whether or not you are doing the same.
My friend goes to the pilgrimage in a week. I have promised to pay Rs.150/- for it from
our account. Is it right & do you approve?
My father is still suffering though stronger in other respects & my mother doing well.
They are both sending their cordial regards to you & the friend her heartfelt love.
The Swami is at Mayabati & will return on February with Mrs.Sevier. They both go to
London on April next.
I have had a letter from Mr.Sturdy last mail. The relation between him & the Swami is still
strained & he has sent back a Draft for Rs 159-5-5, which was left with him & Mrs.Johnson for
Vedanta work in England. Can you not do anything to make them friends again?
Sarada Devi is at Calcutta. Her health is improving. She ever asks of you, Jojo & Nivedita.
Jojo will come to Calcutta for a month in February next. I wish you were with her too.
My dearest love to you & blessings. May the Master bring you all that you wish to your
door.
Ever yours affecly
Saradananda.
Jan 24th 1901.
Math. Belur. Howrah. India.
Dearest Granny
I thank you for your kind letter of Jan 2nd. I believe I forgot to send you the new years
greetings. Your kind letter has reminded me of it. But I am glad I forgot for my heart turns so
often to you each day & months that I do not feel any difference in especial times. Each day
Unpublished Letters of
Swami Saradananda
1
New Find
28
1. A direct disciple of Sri Ramakrishna 2. Mrs. Sara Bull
References
is a Xmas & a new year to your boy & each day he sends his grateful thoughts to you. May you
ever be happy & at peace, the Peace which is the Light & which true Love brings to our doors!
My father & mother are sending their grateful regards to you. The former is still the same.
A dear news! Our dear Yuno[?] has come to us on the morning of the 21st inst. She is staying
at the Great Eastern Hotel with her friends the Scholefields. I went to the station to meet her. I do
not think she is getting good chef nowadays.
The Swamiji has just arrived from Mayabati. He is in Calcutta just now & I hear doing well.
He has been so good to us all this time. May Sri R.[Ramakrishna] bless him.
We hear the Queen is dead! We have had other losses tooThe Raja of Khetri, a dear
disciple of Swamiji, has died a few days ago. He stumbled down from some height while visiting
Secandarll[?], the tomb of Akbar. The Swami has not heard of it as yet & I am afraid it will prove
a blow to him.
Mrs.Sevier is still at Mayabati awaiting the arrival of some law papers from England. She
will come to Calcutta after receiving them & will sail with the Swami on April next. Such is the
plan for the present.
I am doing well since Dec. last. I have no plans now & work but little, just enough to manage
the Math affairs & answering my correspondence. I do not believe lecturing will do much good
in this country. It is a foreign idea & has not taken roots as yet in this country. If the Master wills
so that I might be made an instrument for the carrying out of His Mission further, the way will
be opened clear. In the meantime I rest secure in His love & the love which He has revealed to
me through the hearts of such dear friends as yourself.
I am sorry to hear of the dangerous illness of Mr.Briggs. Poor Santi is having bad days
indeed. However as it is not possible to send her a few lines I will send her my good thoughts as
much as possible.
I hope Mrs.Vaughan is well. You have not written of her for a long time. My kindest regards
to her when you write next, also to Mr. & Mrs. Thorp.
I am sending a little ivory watch-guard to your address. Will you kindly send it to Agnes
as a present from me, if it is proper for me to send it to her or as a present from yourself. It was
presented to me here & my first thought was to send it to you; but Agnes having written at that
time with rather downfallen spirits (meeting with disappointments with her struggles to get
work) I have decided to send it to her. Tell me dear Granny whether or not you approve of this.
If you do not kindly keep it yourself. If you dokindly send it to her & I will send you another
later.
With my love & blessings to you as ever & kindly greetings to Margot, I am
Ever yours affectionately
Saradananda
Courtesy: Ramakrishna Museum, Belur Math
Life Beyond Numbers
SUSHRUTH L
develop and so on. Assuming one is fortunate
enough to be a normal foetus, accommodated
spaciously and uncompromisingly in the
comfort of the womb, numbers begin to
influence ones existence from as early as
sixth week of ones intra-uterine lifethe
time when the heart starts beating! Ones
prenatal measurements are important then.
These numbers reveal whether one is viable
and healthy, without any manufacturing
defects! The radiologist too certifies the yet-
to-borns development with a set of numbers
he measures, using the ultrasound machine.
After some numbers are achieved in terms of
fetal growth, when the time is ripe, one elicits
the obstetricians concern depending on the
time one takes to descend, the dilatation one
causes, the rate of ones heart-beatall these
are numbers. As soon as one is born, time and
date are noted which are again numbers. And
if one is a believer in astrology, these numbers
are of consequence; they indicate how ones
life is going to unfold!
Medically speaking, one is weighed the
moment one is bornagain, a number. Ones
survival soon after birth depends on some
numbers and scores which are calculated
by observing new-borns cry, breathing rate
and so on. There are many measurable factors
to rule out any congenital anomalies and
abnormalities, and some scores to measure
how healthily one is born. Again, these are a
set of numbers.
Numbers Everywhere
Life! What is life! Different people
answer it differently. Profession, education,
age, statusones views of life are influenced
by a variety of factors. Let us try to understand
life from a different angle from what may be
called the number game. Modern life is life
of numberswe tend to quantify everything
in life. Be it birth or education or income
or progress in life, everything is a mere
quantification. We do not know much about
the ancient world but the modern world is
full of numbers. Numbers have acquired an
incredible place in our lives. This has brought
a strange frenzy. Numbers, numbers, and yet
more numbersthat is our present life. By
number is meant some digits, measuring and
defining us, our needs, our income, our life,
even our self in a weird way.
Numbers All the Way
Numbers start ruling us right from
our birth, or, if gynaecologists should insist,
right from the events that precede our birth
which includes conception. In some cases
Obstetricians are all the more concerned
about numbers especially if the expectant
life happens to be a generous
gift of assisted reproduction
technology. They speak of
the number of eggs released,
number of fertilized embryos,
and number of foetuses that
A medical practitioner, the author is a young devotee of Sri Ramakrishna from Mysore, Karnataka.
Growing in Numbers
A f t e r o n e
s uc c e e ds i n
satisfying ones
paedi at ri ci an
wi t h o n e s
numbers (birth
wei ght, head
circumference, height and so on), one will
soon get into another set of numbersthe
school examination system. Here one will be
judged with the grades or marks one gets
in examinations. These will label a person
intelligent or dull. The play of numbers can
be quite cruel. The numbers in ones school
progress-card can authoritatively stamp ones
intellectual abilities. Though these numbers are
seldom reflective of ones potentials, the very
fear of not securing these numbers rips one off
of all innocence and commonsense. It reduces
one to mere a book worm whose only goal
is to chew pages of text-books and get those
desirable numbers printed on a sheet of paper
at the cost of losing all the fun of childhood.
Once one learns to deal with these
numbers successfully in school (i.e., he gets
high marks), life in college begins. During
college one is at the peak of ones physical
youth and hence one is evaluated in terms
ones physical characteristics. If boys lose their
mind on some numbers that measure their
height, biceps, etc, it is a little more complex
for girls! One is reduced to a mere numbered
object.
After the heightened excitement about
these numbers dies down, the focus is
shifted back to numbers on ones degree
certificate. These will determine how many
interviews one gets and how hopeful one
can be of landing a good job in a high-paying
company. This in turn determines and shifts
the entire focus of ones till-now-peaceful
life to another vital set of numbers. Salary!
How much salary you draw! Everything
depends on that. Ones marriage, social status,
relations, interaction with people, attitude,
neighborhood, recognition, hobbies, and entire
life depends on this vital numberhow much
is your salary!
Life in Numbers
After settling in a job, one worries about
the numbers in a different way. If one works
in a corporate office, what matters is the
number of clients, presentations, conferences,
meetings, business growth, sales statistics,
career-graph, customer ratings, a whole array
of numerals responsible either to push ones
career upwards or pull it downwards.
In this computer-savvy, internet-de-
pendant age, if one is fed up of these numbers
and thinks, for a change, about socializing, one
has a wide range of social networking sites
waiting to tell one how many friends one has,
how many like you, how many likes your
nearest rival gets, and so on. These are painful
numbers.
If one turns out to be successful and
becomes a celebrity, ones life will be a hell
full of numbers. Age, which is a number
that is never on ones side, keeps gnawing
at ones image, market-value. Number of
fans one has, number of Likes on ones social
networking pages, number of hits ones
website gets, number of hairs one loses,
number of scandals you get involved in . . .
every number is a headache or a prestige
symbol depending on the way
one take it!
If one is troubled by
these numbers and visit a
physi ci an for a
routine check-up,
30
31
he will worry
one with more
da n g e r o us /
s c a r y s e t of
numbers. Ones
BP, o ne s
sugar levels,
ones cholesterol
are all mere numbers but
they have the capacity to
ruin ones peace.
If one is shell-shocked
by this number-crazy world and takes time
off to have a chat with ones psychologist he
will ask one to describe ones mental status
using some numbers on a scale. Then he will
grade one using various quotientsemotional
quotient, lifestyle quotient, empathy quotient,
etc.
And in the hunt for a successful life,
when one plans to acquire some material
prosperity, some more numbers will gnaw
into ones peace of mind. The dimensions of
ones plot (of land), the size of ones house,
the size of ones budget or personal TV,
the specifications of ones car, the monthly
bills, the amount of loans one takes, the
Easy Monthly Installments (EMI)all are
worrisome numbers. These along with more
numbers will rule ones adulthood and make
one stressed out sapping all of ones youthful
energy.
When All Things Are Numbered
Right from the speed of ones computer
and internet to the speed of ones bike or car,
everything is weighed by numbers irrespective
of whether the full potential indicated by those
numbers are made use of or not. Technology
is measured with mega pixels of ones mobile
camera and memory available on your card.
Efficacy and reach of mass communication
is measured by TRP of TV channels, number
of subscribers of newspapers, e-magazines,
blog-spots etc. Ones house or apartment,
foot-size and chest-size, reading glasses, all
are numbered. May be convenience was the
purpose of all this, but now it has replaced
human living with just some numbers.
Food items are measured in terms of
calories they offer, workouts in a gym are
measured with calories burnt. Nutrition
and health is measured by a range of indi-
ces. Dietary guidelines and nutritional require-
ments are a bunch of numbers. Foodstuff is
weighed by the nutritional value it possesses.
If one is health-conscious, one is advised to
digest the label on the food stuff before one
can even think of gulping it down! All medical
tests are based on numbers. Be it a bacteria,
virus or fungus, everything is countable and
made accountable.
If microbiology counts microscopic
organisms, environmental biology counts
tigers and endangered species. Medicine
has its own set of numbers ranging from
cholesterol and hemoglobin percentage to red
cell count, white cell count, and various other
counts which tell not just about your health but
also about your functionality! Be it intensity of
light or sound, be it concentration of alcohol
in your blood or levels of recreational drugs
most things can be measured using meters in
fraction of a second.
There are various specialized ways
to express these numbers. Starting with
body-mass index you have a whole bunch
of indices that are used in various fields to
indicate many things. Then you have different
quotientsIQ, EQ, SQ, etc. From averages, to
ratings, to grading, to indices, to quotients and
percentages, it is a whole foray of numbers.
We live in a world where even ones doctor
asks one to grade ones pain on a scale if one
32
complains of pain. Right from the size of ones
shoes, to the size of ones hair, every integral
and measurable part of our personality is sized
up.
If one happens to seek solace in modern
day, new-age spirituality, one gets into another
cycle of numbers. This is particularly true in
case of gullible and tired urban people. Here
ones achievement will be measured on the
number of courses one attendthis or that
type of yoga, the number of diverse and
contradictory paths one take (that further lead
you far away from real peace of mind), number
of times one meditates, number of times one
does Pranayama and so on. Some of these new-
age spiritual groups even provide one with a
chart to record these numbers so that they can
assess how much one has progressed at the
end of ones course!
From Measurable to Immeasurable
Now that we have devised various scales
and units to measure all measurable things, the
focus has gradually shifted towards assigning
a numerical value to arbitrary things like pain,
love, happiness, emotions, stage performance,
etc. An effort at times is made even to measure
some immeasurable attributes of ones
personality like ones emotionality, likeability,
friendliness, etc. No effort is spared in trying to
measure the value of thingsliving and non-
livingby assigning them a numerical value,
by conceptualizing a numerical scale that is
deemed to measure their level of capability
and usefulness.
The day is not far when mans whole
personality itself would be given a number
very much like the registration number
of ones vehicle or even better, ones roll
number in school. A time may come when
the first question one will be asked in an
interview would be what is the size of your
personality. A new CT scanning machine with
ultra penetrative power may be invented to
measure the number of neurons in your brain
and the number of interconnections in order
to establish your worth and ability which
establishes your numerical superiority!
This unrestrained fanfare of numbers is
surely responsible for the increased anxiety
levels in the modern world. It is all one
disastrous game of numbers.
Life Beyond Numbers
In this mad rush for numbers the aspects
of life that give one fulfillment, without
bothering one with numbers, are often
sidelined. Virtues like interpersonal relations,
humane bonding, selfless service, empathy,
concern for others are to be found in moral
education books only.
The craze for achieving these numbers in
every aspect of life is forcing people to sacrifice
their ethical values and morality. It has led
33
to cut-throat competition, quite literally. In
the mad rush for numbers, being human is
forgotten. Stress is inevitably and unwittingly
welcomed in this chase of numbers. Undue
focus on numbers has made people overlook
true joy of life, the contentment life offers
in numerically insignificant ways. People
ensnared by numbers seldom have the ability
to see the hidden potentials of a human being,
the emotional connect, the common thread that
runs through the entire creation, the natural
sweet fragrance of life. Simplicity is pushed
aside for it is never on the side of numbers.
Extravagance is worshipped, glitz is invoked,
and pomp and glory are beseeched which
ultimately brings frustration and restlessness.
Humanity is made to surrender to the
power of numbers, believe in its omniscience.
People have failed to realize in this maze of
numbers that the real essence is far away from
the realm of numbers. As Einstein says,
It would be possible to describe absolutely
everything scientifically, but it would make no
sense. It would be without meaning, as if you
described a Beethoven symphony as a variation
of wave pressure.
But why are we so carried away by
the superficial prominence of numbers? Are
numbers everything? Are numbers the whole
and soul of our existence? Why should we lose
ourselves acquiring numbers? Isnt quality
more essential than quantity? Should we
always procure a certificate from quantity
to authenticate ones quality? Though the
purpose of quantifying something is to
estimate its quality, quantity seldom correlates
with quality.
Moreover numbers fail miserably when
it comes to the inner aspect of life which
forms the core of our existence. The innocent
joys of life are to be simply enjoyed and not
quantified. A child-like acceptance stays
far above the reach of the number-oriented
adults!
The true treasure of peace and bliss
is neither accessible to numbers nor to any
outward show backed by numbers. Still if
one is eager to be a participant in this game of
numbers and if ones mind wants to run after
numbers, why not chase and comprehend
infinity? After all, that is the most challenging
experience of all numbers.
Conclusion
Science deals with measurements and
quantifications. It wants exactness before it
can make a conclusion. It measures in terms
of objects, time, place and other factors. But is
this measuring-everything-attitude all about
life? What about life beyond measures, beyond
exactness, beyond numbers? There is living
aspect of life, much more important than
measuring aspect. Possibly, life would be so
much better, peaceful and blissful, if only we
realize that of all the numbers the only number
that matters eventually is 6 by 3 (if one is
buried) or a few grams or kilograms of ashes,
if one is cremated!
The man of self-control, moving among objects with his senses undr
restraint, and free from attachment and hate, attains serenity of mind. In
that serenity there is an end of all sorrow; for the intelligence of the man
of serene mind soon becomes steady.
Bhagavad Gita
Our Attitudes Towards Work
N GOKULMUTHU
Work is something which we are
constantly engaged in. Work is the way by
which we interact with the world. There are
two components to workaction and result.
Action is what flows from us to the world.
Result is what flows from the world to us. This
strictly follows the law of cause and effect.
As we sow, so shall we reap. As our current
action is one of the contributors towards the
result, depending on the situation, sometimes
we get the desired result and sometimes we do
not get the desired result.
The other factorsituationis the result
of the accumulated, unfructified effect of all
our previous actions. According to Vedanta,
God is the personification of this law of
cause and effectHe is the Giver of all fruit
of actions (karma phala data). God is also the
substratum of our being, the world and all its
animate and inanimate things. God, again, is
the material of which everything is made of
(jagat karanam). He also the bestower of grace.
With Vedantic background there are
several attitudes possible towards work such
as:
1. We want some result. We work towards
the result. If we get the desired result, we
jump with joy, become greedy for more and
become proud of our result or achievement.
If we do not get the desired result, we become
depressed, get angry and become jealous of
others who have got the result that we were
seeking.
This is a wrong attitude resulting from
non-understanding of the deeper meaning of
action and of life. It is the cause of most strife
and dissatisfaction.
2. We understand that our own past
actions and our current actions are responsible
for the result. We believe in the fairness of
the system of cause and effect. If we get the
desired result, we are happy. And we will
see how we can get more of the desired
result. If we do not get the desired result,
we will try harder to overcome the effects of
ones past actions, which were, knowingly or
unknowingly in the opposite direction.
To enable a better and deeper acceptance
of the fairness of the system of cause and effect,
we personify it as God. We seek the blessings
of God before we start the action, by physically
offering something (flowers, agarbatis, fruits,
etc.). When the action is complete, if we get the
desired result, we offer something in return to
God as a token of gratitude.
This is a better attitude towards work,
considering God as the karma-phala-data. It
makes a person less-egocentric and more
God-centric, through the problem of spiritual
well-being
3. We understand, there is a higher
purpose to work. The result is only an
incidental temporary phenomenon. What is
more permanent is the lesson that we have
learned, in both success and failure. Every
work that we do makes a change in us as a
A devotee of the Lord, Gokulmuthu N. works as a software engineer in Bangalore.
35
person. Every work polishes us and makes us
a wiser person with a better understanding of
the world and ourself. Every work is a file to
round of the rough edges in our personality
and make us more wholesome.
We also understand that God is the
system. The world is not different from God.
So our every action is an offering to God. The
result of our action is His response to our
offering. Work is not separate from worship.
Work itself is worship. The person starts with
the attitude, Whatever I do, I do it for you.
and finally ends with the attitude, Whatever I
do, I do it to you.
This is the best attitude considering God
as the Cause of this world (jagat karanam). It
leads to spiritualization of all works making
our whole life a spiritual endeavour.
Man works with various motives. There cannot be work
without motive. Some people want to get fame, and they
work for fame. Others want money, and they work for money.
Others want to have power, and they work for power. Others
want to get to heaven, and they work for the same. Others
want to leave a name when they die, as they do in China, where
no man gets a title until he is dead; and that is a better way,
after all, than with us. When a man does something very
good there, they give a title of nobility to his father, who
is dead, or to his grandfather. Some people work for that.
Some of the followers of certain Mohammedan sects work
all their lives to have a big tomb built for them when they
die. I know sects among whom, as soon as a child is born, a
tomb is prepared for it; that is among them the most important work a
man has to do, and the bigger and the fner the tomb, the better off the man
is supposed to be. Others work as a penance; do all sorts of wicked things, then erect a
temple, or give something to the priests to buy them off and obtain from them a passport
to heaven. They think that this kind of benefcence will clear them and they will go scot-
free in spite of their sinfulness. Such are some of the various motives for work.
There are some who are really the salt of the earth in every country and who work for
work's sake, who do not care for name, or fame, or even to go to heaven. They work just
because good will come of it. There are others who do good to the poor and help mankind
from still higher motives, because they believe in doing good and love good. The motive
for name and fame seldom brings immediate results, as a rule; they come to us when
we are old and have almost done with life. If a man works without any selfsh motive in
view, does he not gain anything? Yes, he gains the highest. Unselfshness is more paying,
only people have not the patience to practise it. It is more paying from the point of view
of health also. Love, truth and unselfshness are not merely moral fgures of speech, but
they form our highest ideal, because in them lies such a manifestation of power.
Swami Vivekananda, CW, 1:31-32
The Order On The March
Ramakrishna Math and MissionNews and Notes
The launching of Shashwata Bharat at Belur Math
Shashwata Bharat Launched
On the occasion of the 150th birth anniversary
of Swami Vivekananda, Ramakrishna Math
(Yogodyan) Kankurgachi, Kolkata, has launched
a unique mobile tableau named Shashwata
Bharat (depicting Indian Spiritual and Cultural
Heritage from Vedas to Sri Ramakrishna) to
spread the eternal message of Swami Vivekananda
in West Bengal. Most Revered Srimat Swami
Atmasthanandaji Maharaj, President, Ramakrishna
Math and Ramakrishna Mission, inaugurated it on
Sunday the 6th January, 2013 at Belur Math.
He also launched a website about the new
project: www.shashwatabharata.in
The main features of Shaswat Bharat:
1. A thematic representation of India in the vision of Vivekananda, created by fibre-glass sculptures
mounted on a chassis of a vehicle in order to make an year-long journey throughout West Bengal.
2. Processions accompanying Shashwata Bharata during its journey through different localities
enroute, arranged in association with the local organizers.
3. Workshops on Personality Development and Value Education at educational institutions with audio-
visual presentation, public meetings focusing on man-making, character-building, national Integration,
etc, concluded by film shows.
4. Display-cum-sale of literatures, audio and video cassettes, photos, posters, stickers, etc., on
Swamijis thoughts and allied subjects at highly subsidized prices.
5. A mobile exhibition of portraits depicting the lives and teachings of the Holy Trio.
Special Events
Sri Pranab Mukherjee, President of India, inaugurated Ramakrishna Math and Ramakrishna Missions
celebration of Swamijis 150th Birth Anniversary at Swamijis Ancestral House, Kolkata, on 18
January. Sri M K Narayanan, Governor of West Bengal; Sri Jawhar Sircar, CEO of Prasar Bharati;
Swami Smaranananda and Swami Prabhananda, Vice-Presidents of the Ramakrishna Order, and Swami
Suhitananda, the General Secretary addressed the gathering. About 400 people, including monks and
distinguished guests, attended the function.
As a sequel to the above function, a daylong programme, highlighting the Relevance and Significance
of the Life and Message and Work of Swami Vivekananda in the Present-day World was held at Belur
Math on Sunday, 20 January. The first two sessions were presided over by Swamis Smarananandaji
and Prabhananda respectively. Swami Atmasthanandaji Maharaj, the President of Ramakrishna Order,
150th Birthday Celebrations of Swami Vivekananda
37
presided over the last session in which Smt Mamata Banerjee, Chief Minister of West Bengal, and
Swami Suhitananda, the General Secretary of the Order, addressed the gathering. Nearly 15,000 people,
including monks, nuns, delegates and invitees, attended the programme.
Swamijis Ancestral House & Cultural Centre did not have a direct access from Vivekananda Road.
So, on our request, Kolkata Municipal Corporation acquired an adjacent five Katha plot for the Centre.
Smt Mamata Banerjee, Chief Minister of West Bengal, handed over the deed for the free lease of the plot
for 999 years to the General Secretary in a function held at the Centre on 11 January.
Ministry of Culture, Government of India, organized the inaugural function of Swamijis 150th
birth anniversary celebration at Rashtrapati Bhavan, New Delhi, on 12 January. Sri Pranab Mukherjee,
President of India; Smt Sonia Gandhi, UPA Chairperson; Sri A K Antony, Union Defence Minister;
Smt Chandresh Kumari Katoch, Union Culture Minister, and Swami Suhitananda, General Secretary,
addressed the gathering. Commemorative coins of Rs. 5 and Rs. 150 denominations were released by
Sri P Chidambaram, Union Finance Minister, and four commemorative postage stamps (one of Rs. 20
denomination and three of Rs. 5 denomination) were released by Sri Kapil Sibal, Union Communication
Minister.
University Grants Commission (UGC), New Delhi, has instructed all the higher educational
institutions in India (colleges, universities, etc) to celebrate the 150th birth anniversary of Swami
Vivekananda befittingly with various events throughout the year.
Two-day Seminar held at Jammu
A two-day seminar on Unity in Diversity was organised on 8-9 January 2013 by the Ramakrishna
Mission in Jammu. The seminar was held to mark the 150
th
Birth Anniversary of Swami Vivekananda. Dr.
Newly released commemorative postal cover, stamps, postal cancellation and coins
38
Karan Singh, Member of Parliament and eminent statesman and scholar, inaugurated the seminar and gave
the keynote address. Dr. Sudhir N. Bloeria, Vice Chancellor, Central University, Jammu and President
of the management committee, Ramakrishna Mission, Jammu, Dr. Ved
Kumari Ghai, eminent Sanskrit scholar, Sri PP Srivastav, Member, North
East Council, and a host of distinguished scholars and monks addressed
the seminar. Governor of Jammu and Kashmir, Sri NN Vohra, gave
the valedictory address. Swami Girijeshananda, the secretary of Jammu
Ramakrishna Mission, welcomed the gathering and thanked the speakers
and the gathering.
The subject of unity in diversity was discussed from various viewpoints
such as enlightened citizenship, education and spirituality, with reference
to the teachings of Swami Vivekananda. The seminar was held at the
Police Auditorium, a prestigious public hall centrally located in the city
of Jammu. The seminar was attended by around 200 delegates. The
Jammu branch of Ramakrishna Mission, it may be recalled here, was
started around 12 years ago and is located in Uddhowala and carries out
a number of spiritual and philanthropic activities including running a well-
equipped medical centre in its premises.
Massive Public Meeting Held at Bangalore
To mark the 150th Birth Anniversary of Swami Vivekananda, Ramakrishna Math, Bangalore organized
a one-day programme at National College Grounds, Basavanagudi, on 12

January 2013. The programme
was in particular meant for motivating the
college students to learn from the inspiring
life and message of Swami Vivekananda.
Inculcating a sense of pride in Indias
spiritual and cultural heritage and a sense of
nationalismthis is what the programme aimed
at.
Around 35,000 students from about 200
colleges took part in the event and were seated
in a large pandal erected for the purpose.
Some 1000 volunteers worked round-the-clock
to organize the programme. The Department
of Higher Education and Department of Pre-
University Education, Government of Karnataka
issued circulars urging the college authorities to encourage students to participate in the programme.
This paved the way to assemble a large number of studentsone of the biggest of its kind organized by
Bangalore (Basavanagudi) Math.
The morning session consisted of Vedic chanting and Bhajans, lighting of lamp, administering the
swadesha mantra, addresses by Swami Harshananda, Adhyaksha, Ramakrishna Math, Basavanagudi,
Bangalore; Sri Visweswar Hegde Kageri, Minister for Primary and Secondary Education, Government of
Dr. Karan Singh inaugurating the
seminar at Jammu
The view of the audience at Bangalore meeting
39
Karnataka and Dr Gururaja Karajagi, renowned educationist. The special feature of the morning session
was Vivekananda Namana, a tribute to Swamiji through narration and songs (compositions of noted
Kannada poets such as K V Puttappa, Dr Shivarudrappa and monks of the Ramakrishna Order), directed
by renowned music director Sri Praveen D Rao. After sumptuous lunch, the forenoon programme featured
Jago Bharat, a cultural presentation on nationalistic ideas by Sulibele Chakravarti and troupe.
In the evening session, a special lecture by Sri K Suryanarayana Rao was held. The session, presided
over by Swami Harshananda, concluded with a flute recital by Sri Praveen Godkhindi. Vivekananda
Darshana, an exhibition on the life and teachings of Swamiji, comprising of 30 art sketches with
description depicting key events of his life was set up. A computerized quiz, with gift vouchers for prize-
winners was also organized. The bookstall set up for the sale of Ramakrishna-Vivekananda and Vedanta
literature was thronged by a large number of participants.
Celebrations at Vivekanandar Illam
Blessed with the nine-day stay of Swami Vivekananda, the Vivekanandar Illam on the picturesque
Marina Beach Road is a place of pilgrimage. One feels Swamijis presence there, in the room where
he lived, in the whole ambience of the place.
It is indeed a sacred place and it is matter of
great happiness that now the Government of
Tamilnadu has leased out the entire building
along with the front land for 99 years to
Mylapore Ramakrishna Math. This year,
for the first time in Illams recent records, a
function was held in the front land, consisting
of puja and homa in the morning, followed
by a public meeting addressed by Swami
Gautamananda, the Adhyaksha of Mylapore
Math, Swami Tyagananda, Head of Vedanta
Society, Boston, and Swami Vimurtananda,
editor, Sri Ramakrishna Vijayam, Chennai. In
the evening, bhajans, display of asanas and feats
on Malakhamba and Villupatam were held.
Besides, a large number of visitors came to
Illam to pay their homage to Swamiji on his
150
th
Birthdayon 12 January 2013.
Chennai Math also organized competitions
on the quotations of Swami Vivekananda in
which about ten lakh (one million) students
from 3000 educational institutions of Andhra
Pradesh, Karnataka, Kerala, Pondicherry and
Tamil Nadu participated. In all, 15,000 students,
the first three winners in each group, received
the prizes.
Public meeting at the front land in Illam
Floral offering to Swamiji
Public Meeting at Salem
A large public meeting was held at
Salem to mark the 150
th
Birthday of Swami
Vivekananda where Dr. A.P.J. Abdul
Kalam, former President of India, gave the
keynote address. He spoke for forty minutes
and interacted for fifteen minutes with
students. All the participants numbering
5300 were given Vivekananda: His Call
to the Nation. Dr. Kalam also released a
book in Tamil for youth written by Swami
Virabhadrananda, Adhyaksha, Ramakrishna
Math, Haripad, Kerala. Lunch prasad was
distributed to all participants.
Book-sales Counter Opened at Ulsoor
As a mark of respect to Swami Vivekananda, Bangalore Metro Rail Corporation Ltd. has provided a
place for a book stall namely, Vivekananda Centre in the premises of Swami Vivekananda Road Metro
Station. Sri.D.D.Pahuja, Director (RSM & O & M), Bangalore Metro Rail Corporation Ltd. inaugurated
the Vivekananda Centre on the National Youth Day, 12th January 2013.
Pongal Celebrated
Thai Pongal or Pongal, the popular harvest festival celebrated in Tamilnadu, was observed by the
students of Ramakrishna Mission Students Home, Mylapore, Chennai, on 14 January 2013. Pongal
marks the beginning of the northward journey of the sun from its southernmost-limit (uttarayana). It
coincides with Makara Sankranti. The word pongal refers to the boiling over of milk and rice and as
the festival is held in the Tamil month of Thai, it is called Thai Pongal. People thank Sun God (Surya) for
the good harvest and consecrate the first grain to him.
People decorate their homes with banana and mango
leaves and embellish the floor with kollam (rangoli),
decorative patterns using rice flour. Pongal is also the
name of the rice-pudding made on this and other festive
occasions.
The Students Home students cooked the Pongal
in groups and danced to the tune of traditional folk
songs. The cooked Pongal was offered at the Home
altar, enshrining the pictures of Sri Ramakrishna, Holy
Mother and Swami Vivekananda. The Ramakrishna
Mission Students Home, it may be mentioned, is more
than 100 years and is a residential institution catering
to the educational needs of 700 students coming from
orphan, single-parent or destitute family background.
Dr. A.P.J. Abdul Kalam at the Salem function
Preparation of Pongal by students
A BLESSED LIFE
BIOGRAPHY
OF PRAVRAJIKA
BHARATIPRANA
by Pravrajika
Jnanadaprana
Published by Sri Sarada
Mat h, Daks hi nes war ,
Kolkata - 700 076. 2012.
Paperback, pp.332, Rs.100
The metamorphosis
of a little known village girl
Parul as the founding President of Sri Sarada
Math, revered as Pravrajika Bharatiprana, forms the
subject of A Blessed Life.
Born in an orthodox family in rural Bengal
in 1894, married under duress in her teens, she left
home unnoticed. This transition was masterminded
by her teacher and well-wisher Sudhira Devi who
smartly managed her escapades. However, before
settling down to the blessed life of serving Holy
Mother, Parul fell into her familys hands but twists
and turns finally led her to the care of Holy Mother.
Realizing her resolve, family members wisely
reconciled to the situation.
Paruls remarkable courage and deter-
mination was fascinating. Equally fascinating was
the character of her brave teacher. At enormous
risk, Paruls adventure was conducted ignoring
the concern expressed even by Sister Nivedita
who remarked whether it would be accepted in
this country of Sita and Savitri. Living under the
pseudonym of Sarala, the name that stuck to her
till she was ordained into sannyasa, she earned
the goodwill of Sarat Maharaj and was assigned to
serve Holy Mother. That was a turning point in her
life. How Parul (now Sarala) was chosen, in 1953,
to assume charge as the founder President of Sri
Sarada Math and manage it is the core of the story.
The Introduction recalls that Sri Ramakrishna,
having delivered the purpose of his incarnation,
left several tasks and follow up action with
Holy Mother. With amazing skill and foresight,
Holy Mother carried his mission for 35 years.
Holy Mother knew that Sarala was destined to
undertake important assignments. Realising this
she consoled the grieving Sarala that after fulfilling
the unfinished part of the agenda she will merge
in her. She foresaw that women would volunteer
with the spirit of atmano mokshartham jagadhitaya
cha. Orthodoxy could no longer hold back the
fundamental right of women to be educated and
serve society. This paved the way for setting up of
a Math similar to Ramakrishna Math, exclusively
for women and administered by women, without
domination by men.
Swami Saradananda knew that though Sarala
was busy working all day, there was more in her
than working capacity. His sagely advice was; You
are born as a human being. . . die in such a way as
to leave behind an ideal for others to follow. Swami
Saradananda ordained her into sannyasa and gave
her the name Sri Bharati. To her colleagues and
others, she was simply Ma.
The events leading to the establishment of
Sri Sarada Math, the keen involvement of Swami
Sankarananda (then President of Ramakrishna
Order), and Sarala, as Bharatiprana, assuming the
office of President and much more are detailed in
the chapter The Dawn of a New Era. The opening
of the Sarada Math Centres in Chennai and New
Delhi are also elaborately described in separate
chapters. Thus, over a century ago, Swamiji ensured
equal rights for men and women. He demonstrated
that delegation of authority was total, not partial.
Holy Mother set high standards of discipline.
Mas daily routine was influenced by those values;
strict personal discipline without being dogmatic,
loving affection to all, timekeeping, optimum
utilisation of resources, a low profile, self-effacing
and simple, never finding fault with others and
so on. Ma believed in womens liberation and
discouraged dowry for marriage. Like Holy Mother
she never used footwear even when proceeding
to Kamarpukur from Jairambati. She ensured
Book
Review
For review in The VedanTa Kesari,
publishers need to send us two copies oF their
latest publication.
42
comforts of her attendants; while on tour she would
confine herself to the purpose of visit but arrange
for her attendants to go sightseeing. Asking a
brahmacharini to bow down to a member of Sri
Ramakrishnas family, she explained, Even a dog
or a cat from the family of your Ishta is worthy of
your worship (p.169).
Poignant episodes have lessons on how to
bear extreme hardships. Parul was uneducated but
had dignity and self-confidence. What more does a
modern youth need to fight negative instincts? As
the author puts is, Greatness is directly imbibed
by contact with the great. The hagiography of
Jivanmuktas should be read not for any thrill or
storyline but to benefit from events in their lives.
Parul abandoned a transitory life, stood her ground,
and with no euphoria, scripted history in the
spiritual opportunities for women.
As the Foreword hopes, this moderately
priced book should fulfil Swami Vivekanandas
prophecy that even if one woman becomes a
brahmavid [knower of Brahman]she will inspire
thousands.
_______________________________ P.S. SUNDARAM, CHENNAI
THE
RAMAKRISHNA
MISSIONS
RELIEF
SERVICESAN
ILLUSTRATED
OUTLINE OF
A CENTURY &
BEYOND OF
SERVICE (1897-
2010)
Published by Ramakrishna Mission, P.O.
Belur Math, Dist. Howrah, West Bengal 711
202. First Edition 2010, First reprint 2011,
paperback, pp.36, price not given.
Ramakrishna Mission has been providing
distress relief for over a century. The relief-work
began during Swami Vivekanandas life-time itself.
What characterizes the monks and volunteers
engaged in relief operations is their palpable sense
of dedication to the ideal of serving God or divinity
in man. This booklet provides a birds eye-view
of Ramakrishna Missions approach, philosophy,
pioneering projects, growth and organisational
network in proving relief. Be it flood in Assam or
Tsunami in Tamilnadu, or earthquake in Jammu or
fire in Odisha, the brave soldiers of Swamiji do their
best to assuage the sufferings of the people affected.
The book is well illustrated with many pictures and
many impressive figures. An inspiring account of
how Ramakrishna Mission has played a vital role
in times of worst natural and man-made disasters
India has faced.
_______________________________________________ VK OFFICE
SEVEN QUARTETS OF
BECOMING
By Debashish Banerji.
Publ i shed by Nal anda
International, CA, USA and
Printworld (P) Ltd, Sri Kunj,
F-52, Bali Nagar,Ramesh
Nagar Metro Station, New
Del hi - 110 015. 2011,
Paperback, Pp441. Rs.580.
US $ 26
Man is not the final stage in
the evolution of life. Right now he seems to be
perfect enough as an instrument, and Hamlet has
given a near-perfect description of man:
What a piece of work is a man, how noble in reason,
how infinite in faculties, in form and moving how
express and admirable, in action how like an angel,
in apprehension how like a god! The beauty of the
world, the paragon of animals!
However, the flawless man has not yet
emerged. But perfection can be acquired on earth
itself, say the yogis and siddhas of India. They
have programmed many elaborate pathways
for achieving individual perfection. It has been
an ongoing process. Among the most celebrated
yogis of the twentieth century was Sri Aurobindo.
According to him, we are still an evolving species.
Nor need we remain inactive, allowing Mother
Nature alone to chisel us to perfection. We can also
take upon ourselves the exertions of improving our
nature to make the passage to the higher rungs of
evolution speedier. From Patanjalis Yoga Sutras
and Tirumoolars Tirumandiram onwards, there has
been a constant honing up of yogic apparatus by
individual thinkers. Sri Aurobindo recorded his
own experiences encountered during his tapasya
43
and noted seven broad pathways to perfection.
This is the saptha-chatushtaya which is the subject of
Debashish Banerji.
Seven Quartets of Becoming is, of course,
an academic treatise and one must be prepared
to wrestle with the diction associated with
contemporary philosophical discourse. Never-
theless, thanks to Sri Aurobindos style of breaking
down ideas and experiences into identifiable
modules, and then listing them for our benefit, we
find ourselves in a fordable ocean. To those of us
who find Sri Aurobindos volumes on yoga and
philosophy too formidable, Mr. Bannerji extracts the
modules and explains them in his non-complicated
style.
The seven perfections the yogi seeks are:
peace (samata), power (shakti), knowledge
(vijnana), body (sharira), Being (Brahma-expe-
rience), action (karma) and integral perfection
(siddhi). Each has been given a four step pro-
gramme of self-advancement. In actuality, it is
not unlike Indras net of pearls one hears of in
Mahayana Buddhism where each pearl reflects all
the other pearls in the net. Such is the integrality of
these disciplines. We are not dealing with building
blocks of discipline. The discipline is integral though
we necessarily place the emphasis on a particular
subject.
The quartet of the body is found to be the
easiest by people today but for wrong reasons,
says Mr. Banerji. According to them . . . this is the
domain of cosmetology (saundarya)gyms, vita-
mins and the pharmaceutical and health industry
(arogya), mood enhancing drugs (ananda) and in the
horizon of things to come, arogya realised through
genetic engineering and cryogenics (immortality).
The body translated into a pattern of information,
de-materialisation and re-materialisation (utthapana)
is no longer unimaginable, the exceeding of the
human made possible through lateral splicing of
universal genetic materials. (p. 218)
But the idealist plods on and posits victories
too. Such has been the experience of the Indian
since Patanjali posited his Yoga Sutras. While the
summation of Sri Aurobindos personal experiences
has been given in his The Synthesis of Yoga, the
integral yoga of perfection is actually an endless
progression as is revealed in this book by the
considerable number of significant quotes from
the Record of Yoga, and Banerjis own crystallization
of certain experiences that effect the change in
ones consciousness. Krishna Darshana, for in-
stance:
PreliminaryKrishna sensed behind the disguise
1st intensityKrishna seen behind the human mask
2nd intensityKrishna seen in the human being
3rd intensity The human being seen in Krishna
Consummation. The human being = Krishna.
Herculean labour awaits the yogis who are
prepared to wrestle with the work of changing
consciousness so that even the body shall
remember God. The first step is provided by Seven
Quartets of Becoming as a dependable introduction to
Sri Aurobindos yoga.
___________________________ PREMA NANDAKUMAR, TRICHY
MANTRA YOGA AND
PRIMAL SOUND
by David Frawley
Published by New Age
Books, A- 44 Nar ai na
Phase-I, New Delhi 110
028. 2012, First Indian
Edition, Paperback, pp. 193,
Rs. 225
The book under
review is undoubtedly a
fruitful endeavour to throw light
upon not just the moral significance but also
the philosophical interpretation of the mantras
that a Hindu is supposed to be commonly using.
In doing so, the book traverses winding paths to
unravel the mantric approach to intelligence and
knowledge held within the sound codes of these
mantras. The author, David Frawley, well-known
worldwide as Pandit Vamadeva Shastri, is a much-
followed teacher of Yoga, Ayurveda and Vedas, and
the author of several books.
The book is divided into three sections
dealing with the vast repertoire of behavioural and
functional applications of the mystic seed syllables
(bija mantras). These three sections are capped
with a descriptive forward in the beginning and
an appendix at the end respectively. The first part
of the book provides a foreword about the mantra-
practice in general, and functions as a launch pad
to set forth the readers intellect into a deeper
understanding of wisdom contained in the seed
(bija) mantras. It reasons with the reader as to why
and how he should practice mantra chanting, slowly
building in him a thirst for mantra-practice.
The second part of the book presents a tutorial
on the usage of mantras that were introduced in
the earlier part. It provides a detailed analysis of
the Sanskrit pronunciations and nourishes much
information regarding the inherent nature of each
of the bijas thus making the reader ever aware of the
potency of his utterings.
The focus thereafter shifts to discussing the
most potent among all the single seed mantrasthe
Shakti mantras. This section, as the name portrays,
throws light upon the nature, potential and
application of the many prevalent Devi mantras.
The Mantra Purusha described in the
concluding chapters of this part relates every
alphabet of the Sanskrit language to various parts
of the human body, linking them to the specific
characters they represent. The third part deals with
more of practical implementation of the mantric
discipline. It talks of pranayama practices, of deity
worship, of ayurveda and vastuall in the light of
mantric application.
The concluding part gives the final push to
the votary: it gives a quick know-how about mantra
chanting and the consecration of the entire mantra
purusha onto the human body. It also provides a
pronunciation guide of the Sanskrit alphabets.
The book has been penned in quite a lucid
and easy-to-follow language. The author has
made it a point to touch almost every aspect of the
mantra science. But the vast plethora of information
remains unorganized to some extent which might
put a novice reader at a mercy of messed-up
thoughts. Nevertheless, a careful study and a bit
of guidance can clear all doubts of the seeker and
provide him with quite a meaningful insight into
the mystic sounds of Hindu mantra-kosha.
________________ PROBAL RAY CHOUDHURY, COIMBATORE
INFLUENCES OF ANCIENT HINDUISM
ON EARLY CHRISTIANITY
by A.L. Herman.
Published by Motilal Banarsidass Publishers Private
Limited, 41, UA Bungalow Road, Jawahar Nagar,
Delhi 110 007. 2009, First Indian Edition, hardback,
pp. 249, Rs. 595
This is a work about influences which
some of the world religions had on each others
theology and practices.
The book details the
influences of the ancient
Indian civilization on
the religious beliefs
of Me di t e r r a ne a n
religions. But the work
i s not so much an
historical, but a kind of
a philosophical analysis
of concepts. It touches
on the phenomenological
influences of one set
of religious beliefs on
two other similar sets. It is
more concerned with the nature of the
relationship between various religious theologies
than making an in-depth analysis. The author
gives compelling evidence that Indus valley religion
significantly influenced Greek religion which,
in turn, influenced the early Christian religion.
This seems to confirm the view that the religion
of the Indus valley civilization influenced early
Christianity.
________________________ SWAMI VIRESHANANDA, MYSORE
SWAMI
VIVEKANANDAS
ANCESTRAL HOUSE
AND CULTURAL
COMPLEXA
HERITAGE BUILDING
AND A PLACE OF
PILGRIMAGE
Compiled by
Swami Satyapriyananda
Published by Ramakrishna
Mission, Swami Vivekananda's Ancestral
House & Cultural Centre, 3, Gour Mohan
Mukherjee Street, Kolkata - 700 006. 2011, first
edition, paperpack, Pp.54, Rs.35.
The slender volume not only describes
Narens childhood events but also the long drawn
legal struggle to acquire the house and the story of
its restoration. Enriched many colour pictures of
the house and its interiors, the book is a valuable
addition to the books on Swami Vivekananda.
A timely publication.
_______________________________________________ VK OFFICE
44
Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004
Pages viii + 72. Price: Rs. 75/- + Postage: Rs.25/-for single copy.
No request for VPP entertained
Universal Temple
Dedicated to Sri Ramakrishna
Joy is what everyone is searching for.
Irrespective of what one is and does, it is joy
that one is seeking. Some succeed in getting
joy, some remain unhappy. Real joy, says Sri
Ramakrishna, is the joy of the spirituality. Sri
Ramakrishna himself was Joy Personified.
This book, comprising the articles published
in the 2011 December issue of the Vedanta
Kesari, dwells on various aspects of his life
and message and how one can become joyful
by living the spiritual ideal he embodied.
Joy of Spirituality
Published by Sri Ramakrishna Math,
Price: Rs. 80/- + Postage: Rs.22/-for single copy. No request for VPP entertained
Pages vi + 329
Universal Temple of Sri Ramakrishna at
Sri Ramakrishna Math, Mylapore, Chennai,
is a landmark, incorporating features of many
architectural traditions. Dedicated to Sri Rama-
krishna, the temple draws hundreds of devotees
and visitors daily. This book in multi-colours
gives details of the origin and significance of
the architectural designs of the temple. It has 40
pictures and also texts of the talks given by Swami
Bhuteshananda and Swami Ranganathananda on the
significance of Ramakrishna temples.
G. Venkataramana Reddy, the author, is well-
known for his designs of several Ramakrishna
temples in different parts of India.
Ramakrishna Mission Sevashrama
Swami Vivekananda Path, P.O. Bela, Muzaffarpur843 116, Bihar
Phone: 0621-2272127, 2272963
E-mail: rkm.muzaffarpur@gmail.com Website: www.rkmmuzaffarpur.org
An AppeAl to join us in medicAl services to the poor
Eye, ENT, Dental Clinic cum Diagnostic Centre
Dear Devotees / Friends,
Our Sevashrama has been rendering medical services to the poor and downtrodden
in Muzaffarpur, Bihar, where facilities for medical care is not easily available. Facilities
and infrastructure at the Sevashrama require
upgradation to meet the ever increasing
demand for health care among the poor.
We have undertaken infrastructure projects
to serve the needy and the poor as homage
to Swami Vivekananda whose 150
th
birth
anniversary celebrations are on all over India.
Present Infrastructure: Oldest Eye
Infirmary (30-bedded) in North Bihar
established in 1947, General dispensary,
Dental, Medicine, Homeopathy, X-Ray,
Pathology, Eye O.T. Hospital Building and Eye
Wards are in dilapidated condition.
Project Plans: Establish Specialty Wards that are well equipped to handle ENT, Eye
and Dental care with OPD sections, Operation Theatre, Modern Diagnostics / clinical lab,
R&D section, Para medical Training, Quarters for doctors.
First Phase Outlay: Construction on 13000 Sq. ft. area of Medical Block: Rs.40 Lakh
(for remaining work), Medical Equipments: Rs.65 Lakh, Permanent Fund: Rs. 1 Crore,
Doctors Quarters. Rs. 50 Lakh
Work in Progress: Foundation stone laid on 1
st
January, 2011 for the medical block
Plinth work completed in December, 2012. Roof work is complete. Recently purchased
Ophthalmic equipments are put to capacity utilisation and three residential surgeons are
in service round the clock.
We appeal to you to contribute your mite, however humble it may be to help us
complete the above projects so as to serve the poor and the needy in this backward area.
With prayers to Holy Trinity for your health, happiness and prosperity.
Swami Bhavatmananda
Secretary
Note: All contribution made to our Ashrama are exempted from Income Tax u/s 80G of IT Act 1961.
Contribution can be made by Cheque /Draft in favour of Ramakrishna Mission Sevashrama, Muzaffarpur
or by Transferring the amount to SBI, A/C. No.10877071752; IFS Code: SBIN0006016 with an intimation
by email.
Work for new medical building in progress
A Treasured Collection and A Researchers Delight!
Digitised Archives of Brahmavadin
the first magazine started under the inspiration of Swami Vivekananda
Brahmavadin, The Messenger of Truth, was started in 1895 by Alasinga Perumal
and other devotees in Madras. Though it was not an official organ of the Ramakrishna
Mission, it played an important role in the furtherance of the ideals of
the Ramakrishna Movement.
After the demise of Alasinga in 1909, its publication was
irregular and the last issue of Brahmavadin was brought out in
1914. Soon after, the Brahmavadins legacy was continued by a
new journal, The Vedanta Kesari, started by the Ramakrishna Math,
Chennai, and has been in circulation ever since.
The CD contains the entire collection of 19 volumes (1895
to1914) of Brahmavadin in a digitised format, with search facility
indexed author-wise, title-wise, year-wise and by keywords, plus
other features.
Price: Rs.300/- per CD Packing and Posting charges: Rs.60/- (within India)
(For overseas orders, shipping charges vary as per destination)
Draw your DD in favour of Sri Ramakrishna Math, Chennai and send to:
The Manager, Sri Ramakrishna Math, Mylapore, Chennai 600004
Website: www.chennaimath.org Email: mail@chennaimath.org
OM NAMOSHIVAYA !
New no. 120/1, Ol d no. 216/1 Ramakri shna Math Road (Opp. Ramakri shna Math),
Myl apore, Chennai -600 004. Ph. : 044-24616968 / 24950095
Fax: 044-2462 0631 Mob: (0) 9444091428 / 9842711886
E-mai l : srk.yathraservi ces@gmai l .com
1. Holy Mount Kailash
Manasarovar Yatra: Kathmandu Manasarovar- Kathmandu15 days (May-
September), Lahsa Trip (22 days) and Hillsa route by
helicopter trip (12 days) is also arranged.
Nandi Parikirama, Inner Parikrama (May-September).
Mukthinath Yatra with Manokamna Sakti Pitha Darshan
(at extra cost additional 3 days from Kathamandu)
Mt.Everest Darshanseparate trip by chartered flight at
extra cost.
2. Sri Ramakrishna Yatra: Gurupitham Darshan: Belur Math (Kolkata) Kamarpukur,
Jayarambati any other important places connected with
Sri Ramakrishna.
3. Kashi Yatra: Bhubaneswar, Puri, Kolkata, Gaya, Bodh Gaya, Kashi,
Saranath Vindayachal Sakti Pitha, Sitamarihi, Allahabad,
Madhura, Brindavan and Govardhanagiri.
We assist in air tickets (domestic / international),
rail, bus tickets & passport, visa services
Organiser - G.S. Anandhan (Mob. # : (0)94431 44808)
2013 YATRA PROGRAMMES
SRI RAMAKRISHNA YATHRA SERVICES

Ramakrishna Math
Village and P.O. Gourhati,
P.S. Arambagh, Dist. Hooghly,
West Bengal 712 613
An Appeal
Those who are acquainted with the life-history of Bhagavan Sri Ramakrishna know of his
visit to Gaurhati, a small village in Bengal. Sri Ramakrishna came here to see his younger sister,
Sarvamangala, who was married to Ramsaday Bandyopadhyay, a resident of this village. Sri
Ramakrishna, The Great Master (p.80), describes his visit thus:
One day, on a visit to his youngest sister Sarvamangala at Gaurhati, he saw her cheerfully serving
her husband. Shortly afterwards, he painted a picture showing the couple in that happy mood, and
all the members of the family were surprised to see how lifelike the painting was.
Years later, in order to commemorate this event, local devotees built a small temple of
Bhagavan Sri Ramakrishna, doing regular puja and seva to the poor in the area. In 2009, they
handed over the temple and the surrounding buildings to Ramakrishna Math, Belur Math. The
Gaurhati centre was thus made a sub-centre of Ramakrishna Math, Mayal-Ichapur, West Bengal.
You would be glad to know that from 1 April, 2012, this Ashrama has been made an
independent branch centre of Belur Math. Obviously, this sacred place of pilgrimage needs
the support of all our devotees and well-wishers. We are in urgent need of building up the
necessary infrastructure of the Ashrama as detailed below: 1) A monks quarters with kitchen,
dining room, store and office, 2) A boundary wall of the entire campus
We appeal to all devotees, admirers and well wishers to come forward to extend their
helping hand. Needless to say, it will go a long way in serving the people of this backward area.
All cheque and demand drafts should be drawn in favour of Ramakrishna Math, Gourhati.
Our Bank A/c. No. on U.B.I. is 0348010129194, with IFSC CODE: UTB10ARM950. All
donations to Ramakrishna Math, Gourhati will be exempted from Income Tax u/s. 80G of the
Income Tax Act. 1961.
We cordially welcome all devotees, admirers, well wishers and friends to visit the centre.
May the blessings of Sri Ramakrishna, Holy Mother Sri Sarada Devi and Swami
Vivekananda be showered on all.
Yours in the Service of Lord,
Swami Achyutatmananda
Adhyaksha
An artists view of young Gadadhar drawing a painting
of Sarvamangala with her husband
NAVAJEEVAN BLIND RELIEF CENTRE
We can attain salvation through social work
Swami Vivekananda
K. Sridhar Acharya
Founder/ President
1. Navajeevan School & Hostel for Blind Children Tirupati, Parlekhimundi, Golamunda
2. Navajeevan Free Eye Hospital Tirupati
3. Navajeevan Free Home for Aged Tirupati, Rishikesh,
Parlekhimundi and Chennai
4. Navajeevan Harijan Sewa Ashram Kothapeta
5. Navajeevan Sharanagati Vridhashram Tirupati
6. Navajeevan Rural Medical Centres - Berhampur [Orissa]
7. Navajeevan Eye Care Centres - Serango [Orissa]
8. Navajeevan Orphanage Homes Tirupati, Parlehkimundi,
Saluru, Golamunda,
Berhampur, Pandukal, Vizag
A Humble Request for Donation
1. Sponsor one day Annadan to Blind Children and aged Rs. 5000/-
2. Sponsor 5 IOL Cataract Eye Operations Rs. 7000/-
3. Sponsor one blind child or Orphan child for one year Rs. 6000/-
4. Sponsor one poor aged person for one year Rs. 5000/-
5. Sponsor one free eye camp at Rural/Tribal area Rs. 50000/-
6. VidyadanEducational aid for one Child Rs. 2000/-
(FREE HOME FOR THE BLIND, ORPHAN AND AGED)
TIRUCHANOOR, TIRUPATI - 517503. Ph : 0877-2239992, 9908537528 [Mob.]
E-mail: sreenavajeevan@gmail.com Website: www.navajeevan.org
An Appeal
34 Years of Service to Humanity 1979 - 2012
Donor devotees can send their contributions by cheque/DD/MO to the above address on
the occasion of birthday, wedding day or any other special occasion and receive prasadam of Lord
Balaji Venkateswara of Tirupati as blessings.
Contributions to NAVAJEEVAN BLIND RELIEF CENTRE, Tirupati are eligible for Tax
Relief U/S 80G of Income Tax Act.
Mother,
If only I could know thee
Then the empty world. . .
The cold hard facts. . .
The loveless relationship. . .
If only I could know thee!!!
As the only son to the mother,
And taste thine nectar of immortality. . .
And see thee in all. . .
Then I will not ask thee for anything more.
Venkat Krishnamurthy
III T h e V e d a n t a K e s a r i M A R C H 2 0 1 3 ~ ~
IV T h e V e d a n t a K e s a r i M A R C H 2 0 1 3 ~ ~
Vol.100-3 The Vedanta Kesari (English Monthly) March 2013. Regd. with
the Registrar of Newspapers for India under No.1084 / 57. POSTAL
REGISTRATION NUMBER:TN / CH (C) / 190 / 12-14. LICENCED TO POST
WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2012-14
Date of Publication: 24th February 2013
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Teach yourselves, teach everyone his/her real nature, call upon
the sleeping soul and see how it awakes. Power will come, glory
will come, goodness will come, purity will come, and everything
that is excellent will come, when this sleeping soul is roused to
self-conscious activity. Swami Vivekananda
v Subscription (inclusive of postage) Annual : ` 100 10 years: ` 1000
Contact: Sri Ramakrishna Math, Chennai. Website: www.chennaimath.org

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